if 



( &oJiy}fyAf ^=JVa. 

"UNITED STATES OF AMERICA. 




/r*/ 






SERMONS 

BY r PITT jtfORsfJ. 

PASTOR OF THE FIRST INTVERSALIAN CHURCH 
AND SOCIETY IN WATER' 

"Omnia explorate: bonuni tenete .** 

T\ REPI/f 

"IjECTVRES 

ON 

UNIVERSALIS*!: 

BY JOEL PARKER, 

rorof the 3d Presbyterian Church, Rochester, 

WATERTOWN: 

PRINTED BY woodward & CALH 



M 



1831. 



t x 



Northern District of New-York, to wit: 
BE IT REMEMBERED, That on the fifth day 
of Augilst, Anno Domini, 1881, Pitt 
Morse, of the said District, hath de- 
posited in this office the title of a Book, 
the title of which is in the words fol- 
lowing, to wit '.—"Sermons in vindica- 
tion of Universalism, by Pitt Morse 3 Pastor of 
the first Universalian Church and Society in Water- 
town, N Y. 'Omnia explorate: bonum tenete," in 
reply to ( Lectures on Universalism, by Jod Parker, 
Pastor of the 3d Presbyterian Church, Rochester;' " 
the right whereof he claims as Author, in conform- 
ity with an Act of Congress, entitled an Act to 
amend the several Acts respecting Copy Rights. 
RUTGER B. MILLER. 
Clerk of the Northern district of New-York, 




?f a % 



SKIMIOX I. 

Uer in at the strait gate: far many I 
/ trill seek to enter in, and shall not 
be able." Luke 13. 24. 

Parker's Le< ; nsl Universal ism, form 

a ran >n. It is an uncommon occurrence 

ii of talents and intelligence to write 

:uul publish systematic arguments, designed to i 

throw i :: Many avail themselves of the 

ujiitize that glorious doe- 

. fair investigation or e- 

\en hearing of it. Within a few years, L. Jieecher 

D. D. of I -lass, has delivered Lectures a- 

st Universalkm, in different places, and promis- 

> publish them ; but has never redeemed his 

promise. Mr. Parker has certainly had more cour- 

ban his distinguished New England coadjutor 

in the defence of the eternity of human misery. I 

enter most cheerfully upon a full and careful inves- 

>n of Mr. P's Lectures, because they appear 

to have been written with ability and some degree 

11 dor. 

He says k< the purity and extent of the law, the 

em of divine mercy, the glory of divine justice, 

and t of a future state, were topics 

ith his" (the Saviour's) 
mmon discourse." The eternal revmrda of J 

never mentioned by Jesus ( 
oy occasion ! Mr P. should have r<rcolledeJ 



the distinction between assertion and argument 

He has not furnished any evidence to sustain that 
assertion. Again he says, " In the words just 
cited" (i. e. our text) " he" (Christ) " urges men 
to make a vigorous effort to enter upon that course 
of life which conducts the soul to heaven." The 
text certainly says nothing of conducting "the soul to 
heaven." Mr. P. would not only have us take it for 
granted that he has stated the true meaning of the 
text, but that heaven means eternal blessedness — 
and infers that "many will ultimately fail of the bles- 
sing" of which he had been speaking. He must 
have calculated largely upon the credulity of Uni- 
versalists, to suppose they would attach the same 
authority to his unsupported statements, that they 
do to the word of God! We believe our text has no 
relation to the final condition of mankind. See the 
question contained in the 23d verse, "Lord are there 
lew that be saved ?" Our text is a part of the answer 
to that question. The answer is finished at the end 
of the 30th verse. The question was asked by a 
Jew, under the influence of Jewish prejudices. It 
is notorious that the Jews expected their promised 
Shiloh would be a secular Prince — confine his favors 
to the children of Jacob — deliver them from Pagan 
vassalage and render their nation the glory of the 
earth. Under the influence of this prejudice, the 
disciples asked Christ at the period of his resurrec- 
tion "Lord, wilt thou at this time restore the king- 
dom again to Israel ?" A vision from heaven was 
necessary to destroy this prejudice in the mind of Pe- 
ter. From all these circumstances, it is plain that 
he who asked the question, " are there few that be 



• 

d to the < .nditmn 

tning of Christ' 

*>e in substance as Strive to 

* - g . el dispensation ; (or at a parlicu- 

ek to enter in, and shall 

• v strive to enter through the 

w. When I shall have risen from the 

shall be abolished, the 

• ctually shut, and ye (the 

; as workers of iniquity, though I have. 

[[ in your stf ts Then shall the Gentiles, 

th respect to spiritual privileges) take the place 

of tin id come from every direction, and sit 

nsation of gos- 
, while you, (the Jews) shall be thrust out 
e Inst shall be first, and the first last. This view 
of the subject is confirmed by the language of Paul, 
" blindness in part is happened to Israel, until the 
fulness of the Gentiles be come in : and so all Israel 
shall n kc. Rom. chap. 11. The expla- 

i we have given the text, not only appears 
^ent, but comports with the opinions of some 
who believe in eternal misery. Joseph Emerson, 
rly Pastor of a church in Beverly Mass. writ- 
llennium saVs, "lam strongly inclined 
nion of Dr. Hopkins, that of the whole hu- 
man race, thousands will be saved, to one that is lost. n 
hrases -'kingdom of heaven" 
'mean the £ ipe nsation, 

2—1. 17.-12. 28.— 21. 43.— 23, 
43.— 16. 16—17. 30. 21. and mn- 



' I i lf: proposition Which Mr. P. endeavors to 
tablish is, some of our race will actually suffer eter- 
nal punishment." We agree with him respecting 
"the importance of the subject, and the propriet 
a thorough investigation." He s; .trine 

of punishment suited to the demerit of crime, lies at 
the foundation of all government by law. The i 
al rectitude of such government, depends upon the 
proper apportionment of penalties, and an impartial 
administration : but its power depends upon the de- 
gree of certainty, with which the penalty is seen to 
follow the infraction of the law.*' In all this, we a- 
gree with him, but we think he has laid a sure foun- 
dation for his own destruction. After referring to 
instances illustrative of the statements we have quo- 
ted , he says, "It will be seen from these statements, 
that the doctrine of future punishment lies at the ve- 
ry foundation of the Divine government." Why 
so ? If government is founded on the doctrine of 
punishment suited to the demerit of crime — if an 
impartial administration and a proper apportionment 
of penalties constitutes its moral rectitude — if its 
power depends on the degree of certainty, with which 
the penalty is seen to follow the infraction of the law 
—how does it follow that future punishment, i. e. 
endless misery, lies at the very foundation of the di- 
vine government ? Surely it does not thus follow, 
unless endless misery be the punishment, suited to 
the demerit of crime. This our author has not at- 
tempted to prove. To assume it, was to beg the 
question in dispute. Mr. P. says, "It is the per- 
fection of this" (the divine) " government that ab- 
solute certainty characterizes all its operations, and 
ive think we shall be able to show that there is noth- 



fur- 

I 
! had 

i lone. 15 

I God 
< har- 
;nent 
— thai te the doom of trans- 

law will bo inflict- 
• 

" all ha\ . an J 

I will ne- 

Mr. 

. .r.cc for • 
on another ['age, " the 
t, 

i be com- 
. . v ' But this 

i n reconciled — 
be in- 
v his 

«and^ :. and they aR' ran- 



8 

idly increasing. We rejoice that Mr. P. does not 
consider us "beyond the reach of the gospel;' 5 but if 
he supposed we have not generally examined our 
own distinguishing sentiment, or have not decided 
with candor and impartiality, he was undoubtedly 
mistaken. The eternal destiny of man is as inter- 
esting to us as to others — our final welfare is very 
near our hearts. But Mr. P. was careful to inform 
his hearers that his lectures were not given " solely, 
nor chiefly for the sake" of Universalists— but for 
those multitudes who feel powerfully inclined to re- 
ject a doctrine of such overwhelming import as that 
of future and eternal punishment." Overwhelming 
truly ! "A strong practical conviction of its reality," 
would banish reason from the mind, or benevolence 
from the heart of man ! 

After presenting a sketch of his design in the Lec- 
tures, he proceeds to what he terms " direct argu- 
ments for the doctrine of future and eternal punish- 
ment, drawn from four classes of scripture quota- 
tions." 1. He says "our first source of argument, 
is the promises of the gospel. These promises are 
peculiar in two respects ; they refer to a peculiar 
kind of blessings, and to a very peculiar character." 
Strange indeed that the p o nis* of the gospel should 
furnish argument m favor of eternal p 

Mr. P. says "The peculiar and distil bles- 

sings, promised in i j \e gospel, comprise ranee 

from all sin, ana the bestow ment of eternal happi- 
ness." This proposition, we admit ; not on account 
ofwhathehas said to support it, bit because we 
think it contains the truth, and is susceptible of com- 
plete confirmation. 



tl 

i their ;:; 

>fmen, termed I 

The 

1 

lifollv and cruelty: folly 

lows wilf be reject 

ing what will increase the guilt and 

Table. To say that the gospel 

eliverance from all 

n. None can be delivered from sin, 

/. The gospel does not promise to 

f, but because they 

pie from their sins," 

"I am not come to call the righteous 

itance." Math. 9. 19. "This 

ing, and worthy of all acceptation, 

me into the world to save sin- 

i I am chief," 1. Tim. 1. 15. "For 

is come I 

I will it I 
be whole 

a of his rx 



10 

lion, we quote the language of Paul. "For by grac*: 
are ye saved through faith ; and that not of your- 
selves : it is the gift of God : not of works, lest any 
man should boast. For we are his workmanship" 
(not our own) "created in Christ Jesus unto good 
works, which God hath before ordained that we should 
walk in them." Ephes. 2. 8. — 11. Good works 
are not the cause, but the effect of salvation. 

There are two complete answers to Mr. P's posi- 
tion that "the peculiar blessing, eternal life, is proffer- 
ed to a defined character, in all the promises of the 
gospel." 1. The time will come when holiness shall 
be universal, consequently by his rule, the promises 
will apply to all mankind. "Then cometh the end, 
when he shall have delivered up the kingdom to God, 
even the Father ; when he shall have put down all 
rule, and all authority and power. And when all 
things shall he subdued unto hvn t then shall the Son 
also himself be subject unto him that put all things 
under him, that God may be all in a//." 1. Cor. 
15. 24—29. 

2. Mr. P. has entirely mistaken the nature of the 
promises of the gospel. "In thee shall %\\ families 
of the earth be blessed," Gen. 12. 3. "In thy 
seed shall all the nations of the earth be blessed," 
Gen. 22. 18. "In thy seed shall all the kindreds 
of the earth be blessed," Acts. 3. 25. All nations, 
all families and all kindreds of the earth unquestiona- 
bly include the w T hole human race ; and the promise 
is positive and unconditional. That the promise in- 
cluded a spiritual blessing is seen by the following,' 
"And the scripture foreseeing that God would justify 
the heathen through faith, preached before the gos- 



11 



unto 'Abraham saying, in thee shall all nations be 

• 1- 3. S. That no lav wlll( .| j 

in the fulfilment of those gracious pro 

eived by looking ; ,t Gal. 3. 17. and! 

[s the law then against the promises of God ! 

forbid." rtanj matter beyond 

uhty of doubt, God has confirmed those piom- 

vVitn an 13 20. "God 

w,lil ' i the heirs of 

promise the immufc his counsel, confirmed it 

c" [sit not a dajing outrage against 

heaven to deny these promises, or doubt their fulfil- 

t:t ? 

similitudes of receiving pupils into schools, 

ngers into an hospital, and inviting 

whit to attend divine service, are all irrele- 

rothe subject, and therefi re merit no reply—. 

'overwhelming m n ofa gin]d < {f 

Hie wild, incoherent vagaries of his own 
imagination. 

P. attempts to draw an argument "from 
of texts, which contrast the future destiny 
of the righteous and the wicked." He then quotes 
several text;, winch have not the least relation to his 
position— he makes no attempt to /wye that theyap- 
subject— neither does he even mention that 
U niversalists have shown, or attempted to show, that 
all th res apply exclusively to the present 

In this instance, he ha. betrayed ignorance or 
Had he been unacquainted with the 
I modern Universalists, he should not have 
inst Unn 
uy information, [fjie I 



& knowledge of those writings, he was guilty of inex- 
cusable disingenuousness in omitting to notice that his 
opponents almost uniformly deny the application of 
every one of the texts he has quoted under this head,to 
the eternal destiny of men, that they apply them all 
to the present state of being. The rules of logic 
would allow me to drop this position here, until some 
attempt be made to sustain the application he has 
made of those texts. But perhaps it may be profitable 
to spend a little time in proving a negative. 

The resurrection mentioned in the twelfth chapter 
of Daniel, was to take place at a particular time ;• 
" at that time" &c. What time ? The prophet Dan- 
iel was a Jew — to him, the people to whom the sub- 
ject applied, w r ere repeatedly called "thy people" — 
i. e. Jews. The time designated in the twelfth chap- 
ter by the phrase " that time," was called "the time 
of the end" in the eleventh chapter. End of w T hat? 
The end of the legal dispensation. See the 31st 
\-erse of the eleventh chapter where mention is made 
of "the abomination which maketh desolate," which 
Christ applies to the Romans, by whom Jerusalem 
was destroyed at the end of the age. See Math. 
24. 15. Daniel says "and there shall be a time of 
trouble such as never was since there w r as a nation" 
&c For the application of this see Math. 24. 21. 
For the time of the fulfilment of the prophecy of 
Daniel see Math. 24. 34. " This generation shall 
not pass till all these things be fulfilled." The res- 
urrection was therefore not literal, but figurative re- 
lating particularly to the condition of the Jews at the 
period when their beloved city was destroyed, and 
they were scattered abroad amongst the Gentiles. — 



.Waking to • 

; but in I 
Awaking " to shame and i 

In Jer. 2 
. " And I will bring an everlasting rep 
rpetual shame, which shall n 
The scriptural meaning of the 

the I . I taan was 

Tor an everlasting possession," Gen. 17. 
ave long since ceased io p 
■ • the day of Pentecost, thousands of Je 

communicated through the 

!. U the phrase "them that sleep in the dust 
thought a very strong figur 
parallel, see the 37th chapter of Eze- 
where th graves" is used in a similar 

The same figurative resurrection is doubt- 
lentioned in the tilth chapter of John's gospel. 
an account of a resurrection into a future state of 
the 15th chapter of Paul's first Epistle to 
v lor. and Christ's reply to the Sadducees, Math, 
chapter and Luke 20th chapter. 
In imagination, the harmony ofhei 

is ipci ; w ith the 

wail and blasphemies of the damned"— he i 

Spand, glorious and complete. But 

•a third i ! i - uhtch afl 



14 

represent men as in danger of eternal punisnm* 
On this argument, he quotes but three passages. 1 . 
"He that shall blaspheme against the Holy Ghost 
hath never forgiveness, but is in danger of eternal 
damnation," Mark 3. 29. He says nothing upon 
this passage, except to ask the following questions, 
viz. " Now I ask how it is possible that any one 
should be in danger of eternal damnation, if there be 
no such thing ? Can men be in danger of evils that 
do not exist ? In reply, I inquire how is it possible 
that Mr. P. should have been so blinded by preju- 
dice as to ask such questions ? How a man, who has 
a knowledge of the classics, and officiates as a public 
teacher of religion can make such mistakes, and yet 
be honest, we know not. If he had looked into hi 1 ? 
Greek Testament, he would have seen that the 
phrase rendered " eternal damnation 5 ' is aioniou 
kriseos, which does not necessarily signify endless 
suffering. The word kriseos, damnation, is equiva- 
lent to condemnation or punishment. The word 
aioniou is equivalent to long, lasting ; or according 
to scriptural usage, everlasting. Parkhurst in his 
Greek Lexicon on the words aion and aionios, says, 
the Hebrew word olim answers as the corresponding 
word for these two words in the Greek of the se- 
venty "which words denote time hidden from man, 
whether indefinite or definite, whether past or fu- 
ture." Professor Stuart commenting on Micah 5. 
1 . says, " the word Kedesh and od, rendered by 
Turretine, eternity, are like the Greek aion, that 
also signifies any thing ancient, which has endured, 
or is to endure for a long period. The question when 
these words are to have the sense of ancient, or very 



le, let us I the 

I "the blasphei 

v an- 
[n the 'I 

their religious 
instruction, the word oi: \ only not 

used to signify endless punishment in a future si 
but was used in relation to things of a temporal na- 
ture — ohm is rendered by the Words perpetual, 
t Hasting, forever, forever and ever. " Perpetual 
statute," i 9. " Everlasting possession," 

•Thy servant forever," Deut. 15. 17 
rever and ever,*' Jer. 7. 7. Letthephrast 
ternaJ damnation" be considered equivalent to ' 
erlasting punishment," i. e. a punishment as durable 
as the nature of tht I admit, and it will fur- 

no real objection against the doctrine that " the 
Lamb of God. • -taketh away the sin of the world," 

out exception. W 
to th I the 

. Ghost" 1 in our reply to Mr. issof 

H* 15. "lest any man 

of the grace o! out one 

icfa should jerted, if he meant 

te any tl — that word is 

endlessly, l! man 

grace of I | should be o- 

d in candor, to admit it as evidence of n 

riff wo. i ice. — - 



If 

Every rational being must perceive there is a great 
difference between failing of the grace of God, at 
any particular time, and failing of that grace, finally 
or eternally. In the present time, every one fails 
of the grace of God, who does not enjoy it. 

The next, and only text adduced by our opponent, 
under this head is, Math. 10. 28. " Fear not 
them which kill the body, but are not able to kill the 
soul ; but rather fear him which is able to destroy 
both soul and body in hell." This, he thinks, " is 
decisive." But he depends entirely upon prejudice 
and assertion. 1. It is not clear and indisputable 
that the object of fear spoken of, in this passage, is 
God. It does not say God is able jio destroy," 
&c In verse 17 it is said "beware of men" i. e. 
those who are not in authority — "for they will deliv- 
er you up to the councils" &c. In the 31st verse 
where direct reference is made to God, the disciples 
were exhorted, " Fear ye not therefore" &c that 
is, do not fear that God will abandon or finally injure 
you. If we make the object of fear spoken of in the 
2Sth verse, to be the divine Being, how are we to 
reconcile the two passages ? To whom then does 
the Saviour refer as the object of fear in the 28th 
verse ? Probably he referred to the presiding officer 
of the Sanhedrim, or grand council of the Jewish na- 
tion. Josephus says "It is here worth our while to 
remark that none could be put to death in Judea, but 
by the approbation of the Jewish Sanhedrim, there 
being an excellent provision in the law of Moses, 
that even in criminal causes, and particularly where 
life was concerned, an appeal should lie from the les- 
ser councils of seven in the other cities to the Su- 



r. 

vol. 3, ch. 9, page 151. The Sanhedrim 

i soul and body in Gehenna 

lin. 2. Hut if we object at 

under consid< we do not 

find il that lie uill " destroy both soul and 

in hell' — but I 6 bie of 

up children unto Abraham." — 

that it was ever his 

will U) do se,God should "destroy 

body iu hell" or in any place — then 

i .!y would remain, either to suffer 

dng. Soul and body would be anni- 

Watt "We take it for granted that 

of annihilation is not here taught. M 

j there in his taking for granted a 
mportance ? None at all. If his "de- 
e" text proves any thing unfavorable to Uni- 
ism.it must be annihilation; our champion 
-s wo was so sensible of this, that he 
not only took it for granted that it did not mean Bu- 
rton ; but that it did mean endless Buffering ! 
He also took it for granted that hell is in a future 
— he has furnished no proof of it. — 
Ught that hell is beyond the grave. — 
! my soul from the 
• 3 David in this world, or the next. 
when he us 

re four diffi in the original lan- 

guages w ed hell in our English 131— 

in common Skcol, Hod"?, 



18 

and Gehenna.* Critics now general!}- agree that 
neither Sheol, Hades nor Tartarus was ever used 
hy any sacred writer to communicate the idea of end- 
less suffering — and therefore should not have been 
translated hell. But our business at this time is to 
show the signification of Gehenna, for that is the ori- 
ginal word rendered hell in the passage which we are 
investigating. Concerning the word Gehenna, Dr. 
Campbell says "It is originally a compound of the 
two Hebrew words Ge, hinnom, the valley of Hin- 
nom, a place near Jerusalem, of which we hear first 
in the book of Joshua 15, 8. It was there that the 
cruel sacrifices of children were made by fire to Mo- 
loch, the Ammonitish idol, 2. Chron. 23, 6." The 
Dr's. opinion that Gehenna is used "in the New 
Testament to denote the place of future punishment" 
is entirely without evidence. Parkhurst speaking 
of Gehenna says it is "a corruption of the two He- 
brew words Ge a valley, and Hinnom the name of 
a person who was once the possessor of it. This 
valley of Hinnom lay near Jerusalem, and had 
been the place of those abominable sacrifices, in 
which the idolatrous Jews burned their children alive 
to Moloch, Baal, or the Sun. A particular place in 
this valley was called Tophet," &c He also says 
"A Gehenna of fire, Mat. 5, 22, does, I apprehend, 
in its outward and primary sense, relate to that 
dreadful doom of being burnt alive in the valley of 
Hinnom." Cruden says " It is thought that Tophet 
was the butchery, or place of slaughter at Jerusalem, 

* See Balfour's excellent f: Inquiry" into the 
t^igniixcation of those word;?. 



19 

gods, 

the king it is prepared 

The pile thereof is fire, 
I : the breath of the Lord like a stream 
it." Oruden further 
link the name of Tophet is given to the val- 

re of- 

of drum, which 

1 Toph. It was in this manner 

statue of 

arms 

little forward. ght- 

within the statue, and another be 

child they intended 
fell into the fire at the foot 
xies, as may i 

. and 
rums and 

the horrid 

Moloch. We 

roof that 
>n» is in this world, in the 



2* 

valley of the son of Hmnom unto the south side of 
the Jebusite, the same is Jerusalem." For further 
confirmation of this important truth, see the 7th and 
19th chapters of the prophecy of Jeremiah. The 
word Gehenna is found in the New Testament 
twelve times only, it was always addressed to the 
Jews. Nothing is said of Gehenna to the Gentiles. 
This word is found Mat. 5, 22—30 ; Mat. 18, 9 ; 
Mark 9, 43—47 ; Luke 12, 5 ; Math. 10, 28 ; 
Mat. 23, 15, 33 ; and James 3, 6. What now has 
become of Mr. P's "decisive," text ? When he 
says God can leave the soul " in sinking, hopeless, 
dying, agony" — when he intimates that God will do 
this ; we are induced to ask, do christians worship the 
true God who is "good to all" — or do they worship 
a Moloch, burning with immortal vengeance, and 
pouring the sulphureous streams of never ending 
wrath on millions of his own creatures ? 

4. We now come to his fourth and last class of 
texts, which, he says, "represents the punishment of 
some men as remediless." Under this head our au- 
thor refers to James 2, 13. "For he shall have 
judgment without mercy, that hath showed no mer- 
cy." But this is nothing to his purpose, for a man 
may have judgment without mercy in a certain sense 
and at a particular time, and yet not be excluded 
from mercy ever afterwards. The remaining part of 
the passage to which he referred is, " and mercy re- 
joiceth against judgment." Mr. P. again refers to 
the blasphemy against the Holy Ghost. See 
Mat. 12 ; Mark 3, and Luke 12th chapter. His 
object in this instance is, to show that the blasphemy 
against the Holy Ghost cannot be forgiven. It is 



uld not bi 

tl at- 

I • it- "11 shall D« | w • i bim, nein. 

to come." Incite 
Lment afow 
unifies th( 

\s con- 
, constitu- 
aly called •7/)/, mellon, the 
•■ The world 01 
w phrase, and signifies the times 
ight, Whitby, 
& r - l ra agree in the 

the phrases "this world and the world 
. with the quotations 1 hove made from 
Lor! ,,!l no t be forgiven him, 

this won nsation of 

: neither in the world, 
uring 
.'. "He that shall 
• • • • ' iness, but is in dai 

ternal damnation," Mark :>, i. e. while a b 
| :t will be 

I 

" . 

res- 
in to 
isl the Holy Ghost 
. 
the miracles 

' ' ■ .Mi tO 



"the prince of the devils." That the period will 
come when all the Jews shall be forgiven is plain, 
for "ail Israel shall be saved" Rom. chapter 11. 

Mr. P. next quotes Proy. 29, 1 ; "shall suddenly 
be destroyed and that without remedy." But this 
destruction is not said to be in a future life, nor is it 
said to be final : what then does it prove ? If the 
Bible taught endless misery as plainly as our modern 
preachers do, such passages as that which I have just 
noticed would never have been quoted by Mr. P. 

We are then referred to Phil. 3, 19 ; " Whose 
end is destruction,"' — and Heb 6, 8. "Whose end 
is to be burned." On these passages Mr. P. says 
" If it should be said that these texts do not mean the 
last end of the wicked, the remark is without proof." 
To which I reply. If it should be said, these texts 
do mean the last end of the wicked the remark is 
without proof ! Mr. P. says " As well might we 
say that Rom. 6, 22 ; ye have your fruit unto holi- 
ness, and the end everlasting life, means not the 
last end of the righteous." We grant it. That 
mankind do enjoy everlasting life through faith, while 
in this vorld, is perfectly clear ; "He that belie veth 
on me hcih everlasting life." John 6, 47. We 
have now carefully examined Mr. P's direct argu- 
ments from the scriptures, in favor of endless misery ; 
and if we are not grossly deceived, they have vanish- 
ed like "the baseless fabric of a vision," leaving not 
a wreck behind. If eternal misery were sincerely 
believed, and its "proper influence" felt, the result 
would be fanaticism, insanity and despair. 



e past : 

I all employ a1 lust. 

\1 from death and sin, 
Shall iim'roua race, 

egin, 



SERjflO?? II. 

The simple believetk every word : but the pri 

man looketh well to his going." Prov. 14, 15. 

It may be very questionable, whether, accord- 
ing to Mr. Parker "superstition and scepticism" 
are both " founded in credulity." The justly 
celebrated Claude thinks superstition usually 
springs from servile fear, an inclination to idola- 
try, hypocrisy, or presumption. Scepticism is 
doubt, indecision or unbeiief. While therefore 
superstition may be produced by credulity , or 
easiness of belief; scepticism (or skepticism) ev- 
idently proceeds from an opposite principle viz. 
an aversion to believe anv thing. But whatever 
may be the origin of superstition or skepticism, 
we agree with Mr. P. that both are evils, produc- 
tive of much misery amongst mankind. 

We are pleased to learn that Mr. P. considers 
it the right and the duty of men to think for 
themselves, study the word of God, learn its doc- 
trines and practice its precepts. In the exercise 
of this acknowledged right, we proceed to exam- 
ine his second Lecture. 

He thinks there is too much pretension to free 
inquiry, and too little exertion in the attainment 
of the knowledge of the truth. To this senti- 
ment, we give our unqualified approbation. But 
we have never before heard it suggested that U- 
niversalism proceeds from a want of exertion in 



knowledge of the truth; or that li- 
nings 
lined." It may be expected 
that Mr. I*. has given those 'reasonings,' what he 

tation. He very just- 
-•the main arguments in favor of univer- 
ition arc drawn from four sources. 

1. From the justice of God. 

2. From the universal goodness of God. 

i the atonement of Christ. 
4. From direct scripture testimony." 
1 We shall notice his examination of the ar- 
guments of (Iniversalists drawn from the justice 
lod. On this point, he quotes a definition of 
justice from the chevalier Ramsey, a learned 
Scotchman, who was born in 1686. This he 
does on the authority of Dr. Edwards, who wrote 
nat Or. Chauncey of Boston. Why did Mr. 
P. go back to an author who wrote a whole cen- 
tury since ? Was it because the language of that 
author was more to his purpose, than any thing 
he could find of a more recent date ? Are not 
living authors who have wiitten in favor of Uni- 
versalism, entitled to the notice of such men as 
Mr. P. ? The definition quoted from Ramsey 
is the following, "Justice is that perfection of 
God, by which he endeavours continually to 
make all intelligences just." Now the truth is, 
Universalists draw an argument in favor of their 
sentiments from the justice of God : but that ar- 
gument is not founded on Ramsey's definition as 
quoted above. We consider that definition de- 
We add to it the following. God " is 



26 



infinitely righteous and just in himself and in ail 
his proceedings with his creatures. 55 If the jus- 
tice of God consists in his being perfectly just in 
himself and also in his endeavoring to make 
all intelligences just ; how is Mr. P. to evade 
the force of the argument, which Universalists 
draw from the justice of God ? It will be per- 
ceived that all he says on this point, is founded 
on a definition of justice, which is imperfect, 
and is not relied upon by Universalists in gen- 
eral. If the justice of God seeks to render all 
men just— -if the purposes of God must be ac- 
complished, will not all men be just ? " Tbe law 
is holy, and the commandment holy and just and 
good, 55 Rom. 7, 12. A certain lawyer asked 
Christ rt which is the great commandment m the 
law ?" Jesus said unto him, thou shalt love the 
Lord thy God with all thy heart, and with all thy 
soul, and with all thy mind. This is the first 
and great commandment. And the second is 
like unto it, thou shalt lave thy neighbor as thy- 
self. On these two commandments hang all the 
law and the prophets, 55 Mat. 22, 36 — 40. The 
law of God winch is just, is binding on all moral 
beings, requires supreme love to God and uni- 
versal love to mankind, and must be fulfilled. 
"Till heaven and earth pass, one jot or one tittle 
shall in no wise pass from the law, till all be ful- 
filled." It cannot be pretended that the law is 
not binding on all intelligences ; for, if not, those 
sn whom it is not obligatory, would be absolved 
from their allegiance to God' — they would not be 
Tespofiiibk beings — for where no law is, there 



unot be protended, 
not require thai we should love God 
with all our hearts and our neighbors as our- 
for that would contradict Christ, ltcan- 
Dot be pretended that the law will not be fulfil- 
led; for that would also contradict Christ. So 
Jong as there is the least injustice amongst man- 
kind, the law is not fulfilled in "every jot and 
tittle." When Christ shall have fulfilled the 
law by subduing all hearts to himself — by re- 
moving sin and enmity from the moral creation, 
we hope Mr. P. will be perfectly satisfied. If it 
id, Christ fulfils the law for men : we reply, 
then that law can require nothing more of men, 
unless it should require something more than to 
be fulfilled. It is contrary to reason, justice and 
scripture, to suppose any moral being is exonerat- 
ed from duty because another being has done his 
duty. It is as easy to prove from scripture, that 
Christ will go to heaven for us ; as that he will 
love God with all the heart and his neighbors as 
himself for us, i. e. in our stead. Much more 
might be profitably said on this particular, but 
we must pass to notice Mr. P's arguments in re- 
lation to disciplinary punishment. He endeav- 
ors "to show that justice requires something more 
than a m [line, intended for the good of 

the oi 

1 Our author contends that " if all punish- 
ment is inflicted for this end" — i. e. the good of 

:<raent is not an the 
whole, a " Very true. But there may 

^e "partial evil" productive of "universal go- 



2S 

Suppose there is real evil, 1. e. permanent, or 
endless evil in the universe, is not the character 
of the Supreme Ruler of all things unavoidably 
impeached ? Imperfect workmen produce imper- 
fect work. But a perfect workman will produce 
perfect work ; however imperfect it may appear 
before it is finished. If there be real evil in the 
.universe, then there is real evil in the Author of 
the universe ! Will not Mr. P. be startled at 
his own sentiments ? If an endless evil exist, 
does it not exist, either by the appointment, or 
permission of God ? To say God appointed an 
endless eyil, would be to say he is an evil Being, 

which certainly appears to be blasphemous. 

To say he permitted it, when he had power to 
prevent it, is equally irreverant. To say he 
could not prevent it, is to deny the power of Om- 
nipotence. It is plain therefore that no being but 
an infinite devil could be the author of infinite e- 
vil : and no such being exists. We consider the 
history of Joseph and his brethren, a perfect illus- 
tration of all the evil that ever has existed, does, 
or ever will exist in the moral creation — by the 
over ruling Providence of God, all terminating in 
the greatest good of all concerned. 

Mr. P. says, if all punishment be disciplinary 
then " all the threatnings of God's word, amount 
simply to this — if you sin • • • • you shall be put 
under the best possible means to reclaim and 
render you happy." Very well. Infinite good- 
ness always makes use of " the best possible 
means" to render all beings happy, whether they 
"be sinful or not. We cannot perceive how anv otS- 



• arse can be consistent with the divine per- 
Actions. According to Mr. P. there can be "no 
curse at all 1 ' unless it be endless. We will then 
accommodate him with a curse from which ht 
cannot plead exemption, and leave it for him to 
determine whether it be endless or not. "Cur- 
sed is every one that continueth not in all things 
which are written in the book of the law to 
do them." Gal. 3, 10. A curse is that which 
produces misery for the time being. But to pre- 
tend that nothing is a curse, unless it shall be 
eternally endured, is quite as absurd as to say, 
no man has a fit of sickness, unless tormented 
With acute disease during the whole of his mor- 
tal life : 

2. Mr. P. argues thus ; because salvation is of 
grace — because there is no grace " in saving one 
from farther punishment after he has suffered all 
that which the law demands," therefore the law 
or justice of God requires something more than 
a disciplinary punishment. He says H if salu- 
tary chastisement be all the punishment due to 
sin, the offender after enduring this chastisement, 
cannot ask for deliverance and salvation a9 a /a- 
ror, without degrading himself." We will en- 
deavor to assist his mind on this point. While 
it would be manifest cruelty to punish any one 
more than would be for his benefit; justice re- 
quires that eveiy one should receive all the pun- 
ishm nt fie deserves, and ail that will do him 
any good — and mercy never will oppose such a 
punishment. The justice and mercy of God 
harmonize in the salvation of the human race- 



JVIh P. sivys the offender " cannot ask for deliv- 
erance and salvation as a favor " &c. He has 
here blended two very distinct ideas, and treated 
them as though they were one and the same. 
That the offender, after enduring all the punish- 
ment which he deserves and all that will be 
beneficial to him, cannot consistently ask for de- 
liverance from suffering or punishment as a favor, 
1 admit. But can he not consistently ask for 
salvation as a favor ? Most certainly he can. 
All that he has a right in justice to demand is a 
deliverance from suffering, which might be effect- 
ed by annihilation ! He could not in justice 
jequire salvation or eternal life. He could not 
ask for salvation as a reward for his sufferings. 
For eternal life, which is the unmerited gift of 
God through Christ ; he is entirely dependent on 
the unpurchased, free, unbounded gr?ce of God. 
Jesus Christ saves men by the free favor of God, 
mot in violation of justice, but according to its 
eternal requisition. Mr. P's similitude of asking 
deliverance from " confinement in the county 
jail " does not apply to his subject. Because af- 
ter the culprit has suffered the term of confine- 
ment for which he was sentenced, he has a natu- 
ral and undeniable right to the blessings of lib- 
erty, as much as any unoffending citizen. But 
the sinner, after suffering the punishment due to 
sin, has no right to salvation. " Salvation is of 
the Lord." 

3. Mr. P. argues that sinners cannot suffer all 
the punishment the law requires because they 
%xe forgiven. He says, " forgiveness implies that 



:• with bii 

human race will be di- 
ther part the victims of a 
Where does Mr. P. learn 
&•* implies that th 

not punished according to Jaw and jus- 
inly not from the bible. By what 

that 
' be puni ccordin^ to their 

ot God; 
explicitly teach the follow 
:th wrong ska 
Forgiveness is tl 

who can neither 
' ce that • >r save thems 

.] the punishn -.- Je- 

I mercy aie ; 
but ham "Thou v. 

1 who /'• 

abundantly repre* 
ted J ; on from the 

the law," be intended d< 
ist punishment of I 
he probably did ) th<:i I deny that any $1 



timent is taught in the Bible. To deliver a child 
from the punishment his disobedience deseryes 
would be to violate the law of the parent. To 
deliver him from disobedience would be to make 
him honor and fulfil the law of his parent. 
" Thou shalt call his name Jesus for he shall 
save his people from their sins" — not from jus- 
tice. Mr. P. says "the argument which 1 am 
now opposing, asserts that all men will be saved, 
because the curse of the law is only so much pun- 
ishment as will answer the purpose of salutary 
discipline and lead the soul to repentance." 
This is incorrect. The argument he was oppo- 
sing, asserts no such idea. It docs not pretend 
that any will be saved " by enduring the lull 
<mrse of the law." The doctrine of disciplina- 
ry punishment admits of the exercise of justice 
and mercy towards every sinner. " The wages 
of sin is death, but the gift of God is eternal life, 
through Jesus Christ our Lord." Rom. 6, 23. 
* This death being temporary, every sinner may not 
only receive his wages, but also, the gift of God. 
Man needs no " deliverance from the means of 
repentance " — the bible teaches no such deliv- 
erance — Universalists believe in no such deliver- 
ance, and we would thank Mr. P. to be more par- 
ticular to state our arguments correctly. In what 
manner does Christ save men from the curse of 
the law? Answer, by the power and influence of 
grace and truth, he saves them from the love and 
practice of sin ; and when any one is saved from 
tlje commission of sin, he is saved from all the 
misery, punishment or curse 7 attendant upon ini- 
quity when committed. 






from the 

children— wrath 
nation— wrath without mixture, &c. r i 

But did I [itute 

°f 1 towards any of his crea- 

in to burn 
is his own chil- 
dren Ireadful curses denounced 
re compatible with the exercise 
of 1 on the part of the dii 
being ful being, whose char- 
acter cannot b imitated by an earthly pa- 
! Look at the threatened against 
people as recorded in the 29th 
chapter of Dent. w i t |, 

S : "But if tl ion of 

i and en. 
s, so that ildren of Isra 

done away, ho m f the 

: be rati: For ii 

tion of cob much more doth 

the : | ^i _ 

s made glori 
et, by i 

I 

i more th.\t wl. 



31 

reraaineth is glorious" 2d Cor. 3, 7 — 14. The 
glorious ministration of death is to be abolished 
— and will be succeeded by the ministration of 
the spirit, whose effulgent glory shall eclipse the 
glory of the former, even as the twinkling star is 
lost in the presence and glory of the sun. But 
Mr. P. thinks u a certain class of persons " who 
are sinful are corrected on the principle of salu- 
tary punishment. For proof he quotes Heb. 
chapter 12, " whom the Lord loveth he chasten- 
eth," &c. Does he not thus charge God with 
partiality? Why does God treat one class of 
sinners entirely different from another class ? It 
is truly humiliating to see the complacency w 7 ith 
which vain mortals divide the human species in- 
to different classes — carefully calculating them- 
selves among the favorites of heaven ! But lest 
there should be some mistake on this point, we 
will present him with a looking-glass, in which 
he may see himself. " Now we know, that what 
soever the law saith, it saith-to them who are un- 
der the law ; that every mouth may be stopped, 
and all the world mav become guilty before 
God." Rom. 3, 19. 

Mr. P. says " It is sometimes necessary for 
kind parents to cast off a child utterly and final- 
ly, for the good of the family" &c. Why? 
Because they are deficient in power to govern or 
reclaim the child. If they possess the power to 
reclaim the child and still cast him off utterly, 
we should justly consider them monsters :n cru- 
elty ! God is not wanting in power, will or means 
to reclaim every sinner. After referring to Bru- 



tua, who gare sentence of death against his < 

iracy, wh h< 

had | pardou them he says u just no Go^ 

m ted, as strugling between eompa 
justice, and as proceeding with reluctance to 
ution of ultimate and remediless judg- 
By whom is G I thus represented as at 
with himself? By the advocates of 
endless misery. But the scriptures do not so 
at him. God is not divided against him- 
By representing God as " struggling be- 
tween compassion and justice " he is degraded 
into an " image made like to corruptible man ; w 
whereas lie is in reality " of one mind and none 
turn him." 
Mi apitulation, on the 32, and 33 pa- 

ges of his book, we need not answer; for after 
tiding to every particular which he has noti- 
ced, we have seen he has failed to show that 
justice requires any thing more than a discipline 
" intended for the good of the offender " The 
justice of God certainly does not oppose, if it 
does not require the salvation of all mankind. 

1. Mr. P. says " It is said that there is not suffi- 
cient difference between the most imperfect ehar- 
l of the righteous, and the best character of 
the wicked, to make it reasonable to doom one 
to eternal punishment and not the other. This 

destitute of force, if both di 
Mi in il ; it, and one is forgiven, and the 

other falls under the sentence of the law. The 
argument as you see, is a mere begging of the 
question, as it takes f< 



36 

an dispute, viz. that the sinner does not deserve 
eternal punishment." "If both deserve eternal 
punishment." Why did he not attempt to prove 
that sinners deserve eternal punishment, instead 
of supposing it ? It never has been, and we pre- 
sume never will be proved that sinners deserve 
eternal punishment. " A mere begging of the 
question." This is a mistake ; the argument does 
not take it for granted that the u sinner does not 
deserve eternal punishment " — it merely affirms 
that to make one eternally miserable and not an- 
nother, when there is scarcely any perceptible, 
and but very little real difference of character, 
would be unreasonable. Universaiists are not ac- 
customed to beg the question, in dispute. We 
have already spoken of forgiveness. If all de- 
serve eternal misery and some are forgiven, and 
others never will be forgiven, are the} 7 all trea- 
ted alike ? 

2. Mr. P. says,"it is argued that life is too short 
for a man to contract guilt enough to deserve an 
eternal punishment." Though there is mani- 
festly a very great disproportion between the 
sins committed in this short life, and an eternity 
of suffering ; yet the shortness of human life, 
unconnected icith any other consideration, is not 
an argument relied on by Universaiists to show 
that sinners do not deserve eternal punishment. 
We may therefore safely admit what Mr. P. con- 
tends for, viz. " that length of time has no ne- 
cessary connexion with the enormity " of guilt : 
because a man can commit a great crime in as 
short a time as may be required to commit a 



otnttrit «> 

depend* 

npon the importance of th« . sacred- 

S&c. In 
omitted 
of the t 

he cannot 

a punishi the abu^ 

,i0se Iim: Mr. P. says « \nd 

-ing favor 
Q) in the 
i the Presbyterian confess* 

ibscribed 
the following senti- 
ments. "By the decree of God for the mani- 
festation o^ his glory, some men and angels are 

tated uuto everlasting life, and otl 
lore-ordained to everlasting death. These an- 
md men thus predestinated arid fore-ordain- 
ed; ularly and unchangeably designed- 
and their number is so certain and definite that 
mot be either increased or diminished." Is 
it weakness, or wickedness— is it ignorance, or 
! tmn 
fiith in such sentiments, and then 
offer u God's eternal favor 1 ' to all m 

- w becreatui 

e an end 
FMiment." H to this I reply that 



38 

powers of sinning are not more limited than are 
his susceptibilities of suffering, ~-hence # there is no 
more reason why his punishment should not be 
endless, than there would be if his powers were 
indefinitely increased." Granted. Let the pow- 
ers c; the sinner be increased ever so much, if 
those powers siiil fail short of infinity, he cannot 
deserve infinite or endless punishment, & an in- 
finite being,, having no superior, to whom he is in 
subjection — having no temptation irom without, or 
within himself, cannot commit sin. Mr. P's. 
argument therefore fails short of his object. Be- 
cause sinners live several years in this world 
without being reclaimed — and we do not deem 
this an impeachment of divine justice ; Mr. 
P. says, " God cannot be under any obligation 
ever to reclaim them — there is no injustice in 
leaving them to live in sin and misery to all eter- 
nity." Byt if God should leave them, strictly 
speaking, they would not live at all ! The sup- 
porting power of God is constantly required to pre- 
serve existence. If any part of mankind be eter- 
nally miserable, God does not merely leave them 
—he constantly exerts his power to sustain^ and 
make them miserable. Is there no injustiee in 
this ? There is positive injustice and cruelty in 
giving life to a moral being, whose whole exist- 
ence is worse than nothing. God certainly knew 
the final result of every creature's existence. 
The most malicious being could do no worse than 
to cause iife with the positive knowledge that it 
would be perpetuated in endless agony- The 
justice a§ well as goodness of God forbid our as- 



conduct to him. Mr. I 
) much lik< 
if a man can live comfortably without 

rs! II- says "If 
;tice reqi 

alvati< n, and 
no i'< and no deliverance from tin 

igb Christ." This would 
or mercy were opposed 
to justice — il were a liberation from 

jottponii -if deliverance from the curse 

e a deliverauce from the penalty due 
in. But we have already shown that justice 
harmonize — forgiveness does not liber- 
ate die sinner from ajust punishment — & deliver- 
ance from the curse of the law may consist in a 
from sin — consequently from the 
s denounced against sin. Mr. P's con- 
clusion is therefore incorrect. 

Let us examine the design of punishment. If 
punishes, he must design it for the good, or 
"jury of his creatures, i. e. if he has any 
i concerning it. If he has no design, why 
he administer it ? To say that God punish- 
t the ultimate injury of his creatures is to 
>e to him disgraceful mahgmtyl That God 
punishes for the e;ood of his creatures is t! ie most 
ith his perfections and his word 
"No-A or the present seemetn to 

<>vous, but grievous nevertheless altei wards, 
Ideth the peaceable fruit of righteous 
unto them which are exercised thereby." Hi 
I ' 



•10 

2. Mr. P. takes notice of the argument in favor 
of Univer'salism drawn from the universal good- 
ness of God. On this point, he introduces the 
name of Doctor Chauncey, and quotes enough to 
fill about ten lines in his small book, from 
Chauncey's introduction. The amount of what 
he has quoted is, that some generally received 
doctrines should be renounced — and others, more 
honorable to God and more comfortable to man ? 
should be received — that it is difficult to recon- 
cile the doctrine of endless misery with the per- 
fection of the Deity. Will Mr. P. pretend this 
was the amount of Dr. C's. argument ? He 
will not. Why did he introduce Dr. C's. name 
at all, unless to show that he had heard of it 
through Dr. Edw r ards ? * Mr. P. might as well 
have omitted Dr. C's. name as to quote from 
him no more than he has. I hope he did not mean 
to give the intimation that Dr. C. had said noth- 
ing more conclusive than that quotation. 

Mr. P. has also introduced the name of Whiston 
and quoted the following from him, i: this doc- 
trine (eternal punishment) supposes God to de- 
light in cruelty." We suppose he meant William 
Whiston, the translator of Josephns, the author 
of a new theory of the earth, the successor of 

* About the middle of the last century Dr. C. 
was pastor of the first Congregational Church in 
Boston Mass. He possessed strong powers of 
mind and was led into the belief of Universal ism 
by studying the scriptures. In 1784 he published 
a learned and laborious work in favor of Uni ver- 
balism in London 



A\ «!*> J)! < 

appear t' 

His mind seems to have been in 

\\ 
P. has quoted from Mr. \V. 

:pt to show that tl I eleruo 1 

- not suppose Col to delight i 
He appears to have studied i through 

the medium ol out a cei 

would hav e beeD profitable 
ition to mc re modern 
am' 

to the "reasonings just gone 
% the r< 
is much confidence as Mr. P. could 
done. Of the correctness of i. 
reasonings, the reader must judge. We do Lot 
admit that " si some men 

to endless misery. re do not plead for 

an unjust salvation. Mr. P. makes one excel- 
lent remark viz. u ju >tent 
with sjoodnes- . e never required 
the » lisery of tl ) are to be saved. 

e cannot 
conceive tha: i tier- 

ing. We m . jd is gtod 

that we cannot conceive he will permit any real 



* See Modern Hist. Univ. j>. 104. 



42 

suffering in the universe : for if he can admit it 
for a day, a year, a life, he .may on the same 
principle, an hundred years after death, and then 
another, and so on without end." According to 
this argument, if it is consistent with goodnes: 
to amputate a limb for the purpose of restoring a 
man to health and usefulness ; it would be con- 
sistent with goodness to hew a man to pieces till 
death should result from the operation ! 

Since Mr. P. has not attempted to show that 
the eternal misery of some part of the human 
race will be for the greatest good of the universe, 
and has intimated that if Universaiists can show 
that the good of the universe requires the hap- 
piness, of each individual, the argument from 
divine goodness will " amount to something" — 
it may be advisable to attempi such proof. We 
would not exclude u an eternal exhibition of di- 
vine justice;"but we would exclude an eternal ex- 
hibition of positive cruelty from the administration 
of Jehovah. The whole universe of intelligences 
is composed of individuals,and the highest happi- 
ness of the universe, requires the greatest possi- 
ble happiness of each individual composing the 
universe. To say God cannot make some as 
happy without, as with the misery of others,is to 
found the happiness of heaven upon the misery 
of bell, which would probably suit the feelings 
of a real savage ! It would not only limit the 
" Holy one of Israel" to certain means of produ- 
cing happiness ; but would look very much like 
petitio principii, begging the question in dispute. 
It would be as absurd as to say God is the creator 



:\ individual ' T 
the universe to consist of 
ial beings ( nl\ , each capable of receii 

I ment To product the 

ity of the ten, five hundred 

I fifty 

ich. Any thing short of this, would nut be 

ten. If it be 
live hundred 
joyment on condition that the other 
should he perfectly miserable, then the 
good and the greatest possible 
ole ten, are one and the same ! Be- 
| ossible good of the whole 
\<*ith the perfect misery of one half 
--then tl ible evil of the whole 

woui it with the perfect happiness 

D€ half ! 
Mr. P- in rep^y to the following, " It would 
not b like a father on earth, if God were 

to doom sinners to endless torment," says " Is 
i on earth, to inflict the temporal 
calamities which God often brings upon the chil- 
dren of men:" He then speaks of poverty, 
shame sickuess, loss of reason, death, drown- 
ing, burning Sic. He says " What would you 
think of me if I should present such a strain of 
marion, to prove to yofi that God never does 
'lainities on men ? Yet the argu- 
ment would be just as good for the purpose,* as it 
is to prove that God will not indict eternal pun- 
ishment upon some part of mankind." No prin- 
Icarer than this ; viz. an earthK 



44 

rent will subject his child to any suffering which 
he is certain will be beneficial. No good parent 
will inflict any degree of misery upon a child for 
any other purpose. Why does not an earthly fa- 
ther consign his children to poverty, shame sick- 
ness, loss of reason, an afflicting death, drown- 
ing in the ocean, or perishing in flames? Be- 
cause he is not able to produce any benefit to the 
child from such treatment. But will Mr. P. 
presume to say God can produce no benefit from 
every event of his providence towards every crea- 
ture he has made ? Will he charge God with 
positive cruelty towards any dependent being ? 
Will he say God unfeelingly inflicts an endless 
injury upon any creature, and thus disregards 
the principle on which all good parents act ? 
Certainly there is a very wide difference between 
any temporal calamity, even the keenest distress 
which shall terminate, and never-ending agony 
which necessarily excludes its subject from all 
possible good. But if all temporal misery shall 
be succeeded by imperishable enjoys eat, the 
boundless goodness of Almighty God shall burst 
forth upon a joyful universe in an un decaying 
blaze of tmclouded glory ! Goodness delights in 
communicating happiness. If the goodness of 
God is infinite, it embraces all beings — if un- 
changeable, it will ?lways continue — if directed 
by perfect wisdom, it cannot err — if accompa- 
nied by almighty power, all its designs must be 
accomplished. " The Lord is good unto all and 
his tender mercies are over all his works" Ps. 
345. "His mercy enduretb forever" Ps. 107, 



id would 

■•, who should, by 
-n he en | 
daring the whole of his existence. 

what Mr. P. says cou- 
thc atonement. H'e concedes that 
has made an atonement for all men." 
In co on of this, he quotes several passa- 

mch us, Christ u gave himself a ransom for 
all — is the propitiation for our «ins, and not for 
ours only, but also for the sins of the whole 
world" ice. He then asks, " does this univer- 
sal atonement secure the salvation of all man- 
kind :" Let it be distinctly understood that U 
lo not contend that Christ saves men 
. the curse of the law in any other way than 
eiing them from their sins — we do not 
pretend "that men will be saved by enduring" 
any curse, but by the grace of God, therefore 
in the argument which we draw from the atone- 
ment of Christ, we do not give " up the ground 
a salutary discipline is the whole curse of 
the law — that sinners may surlier all that the law- 
requires in a limited time — that God would rot 
be good (i. e. universally good) if any be lost," 
[r. P. affirms. We give up no argument 
:o the system we maintain, by advoca- 
ting tl »rsality and etfh iency of the atone- 
ment of Christ, and it was a manifest misrepre- 
tion, on the part of Mr. P. to say we do 
thus give up t\\^<c arguments. We do not say Mr. 
of this,but we say, such is the 



m 



Mr. P. says, "the atonement was not made 
to pardon and save men irrespective of their 
character, but rather to render it consistent to 
forgive singers when they become believers." 
He probably understands the atonement accor- 
ding to the sense,' in which it is usually explain- 
ed viz. " the satisfying divine justice by Jesus 
Christ giving himself a ransom tor us, undergoing 
the penalty due to our sins, and thoroughly re- 
leasing us from that punishment which God 
might justly inflict upon us." But we do not 
so understand the atonement. Rom. 5. 11, is 
the only place in which the word atonement is 
found in the N. T. and that text is proof positive 
against the modern doctrine of atonement. It is 
generally taught that God receives the atone- 
ment, his justice is satisfied &c — bvt the Apos- 
tle, speaking in the name of believers, says, 
u we (not God) have now received the atone- 
ment." It is something received by men. What 
can it be ? The Greek word kat allageu render- 
ed atonement in Rom. 5, 11, occurs frequently 
in the N. T. and is rendered reconciRaHen. Dr. 
Adam Clarke says " It is certainly irr»pr<_r<T to 
translate kat allagen here,by atonement ,instead of 
reconciliation; as kattaUaso signifies to reconcile & 
is so rendered by our translators .in all places 
where it occurs." Atonement is reconciliation 
to God. No wonder then it produced joy in 
those who had received it. God is unchangea- 
ble ; consequently he was as much satisjiedj 
from the countless ages of eternity,as he was after 
the death of Christ. Hence " God was in Christ 



world unto himself l», ( 
till the world of mankind 

tonement, or reconciliation 
will the object of the mission of the Lord .1 

bed. Tt is plain then fore 
> men! being made for all, will be 
all in due time. 

P. to reconcile Lis statement 
dened reprobate as 
humble penitent with his own con- 
well as he can. That confession 
e any other redeemed by Christ, 
un!, v ca jtified, adopted, sanctified 

but the elect ou?3 . Mr. P. Jays 
bttt. Faith may justly be 
tlted christian virtue productive 
: joy. But why d'd he keep the 
rian view of faith out of sight " The 
v of faith, whereby the elect are enabled to 
eve to the saving of their souls,is the work of 
the spi.it of Christ in their hearts" & c . See 
^ion of Faith." Now if the spirit of 
Christ works faith in the hearts of some sinners 
and not others, arc all sinners treated alike? 
defined to be the exercise of the 
i and feelings— but it can never create nor 
- 1 ) fr«* < the human race 

w ' 11 De ' serable, and if those who 

lould nave a cor- 

ject, tficy would believe in 

y for themselves ! If they should 

in Christ, it must be by the power of 

ion ! God has, or has not given etern- .: 



48 

life to all men in Christ If he has, ail must be 
brought to the knowledge and enjoyment of eter- 
nal life. If he has not, there is no truth on the 
subject, for every individual to believe which 
can possibly be of any benefit. Mankind are 
often urged to believe, without being told what to 
believe. Should any one believe the sun remo- 
ved from the solar system ; his faith would not 
alter truth. " What if some did not believe ? 
Shall their unbelief make the faith of God with- 
out effect? God forbid/' Rom, 3, 3. It is just 
as certain that God "is the saviour of all men" 
(1, Tim, 4, 10) as it would be if all men were 
now saved — or now believed. u The wrath of 
God abideth" on unbelievers ; but if it abide on 
them eternally, there would be no hope; for all 
have been unbelievers. 

Mr. P. quotes Gal. 5, 2, " if ye be circum- 
cised, Christ shall profit you nothing." But the 
apostle was evidently contrasting the gospel 
with the law of Moses. Why should Christ 
profit nothing? Answer. " For I testify again 
to every man that is circumcised that he is a 
debtor to do the whole law," verse 3. While any 
one trusted in the law of Moses Christ was of no 
avail ; but it was not even intimated that any 
should eternally trust in the Mosaic law. Mr. 
P. also quotes from Paul's Epistle to the Cor. 
lest through their example u the weak brother 
perish for whom Christ died." What are we to 
think of a man who will quote such texts to prove 
endless misery ? "The righteous perisketh and 
no man Jayeth it to heart" Job, 57, 1. Does 



blind ai 
him be an 

leaves i f . By th the 

. P. undoubtedly m< 
g of Christ, v» 
Our principal objection to this ton- 
:ion is, that it makes Paul contradict him- 
Speaking of an excommunicated person, 
" to deliver such a one unto 

i, that the spirit maybe 
day ot the Lord Jesus'' 1 Cor, 5, 5. 
thema is a Svriacword that signifies accursed 
parated. That this word does not signify 
less misery is plain from the circumstance 
Paul applied it to himself Rom, 9, 3, and 
e?er yet wished himself endlessly mis- 
erable. They who loved not Christ were ana- 
tkama separated from believers, because they 
deprived of the privileges of christian fef- 
atha is a syriac word which sig- 
B the Lord is coining. According to Chry- • 
m it means the Lord is come aln 
Wakefield renders thi> passage thus u II any 
not the Lord Jesus Christ, let him L^' sep'a- 
i from you. Our Lord is coming." V. 
coming was intended ? Doubtless that mentioned 
Tames 5, 8. " The coming of the Lcrd to des- 
q, and t<y break the power of 



unbelieving part of the Jewish nation, drawetii 
nigh." See a note in the Testament printed at 
Andoverin 1814. See also the Epistles of Pe- 
ter and John concerning the coming of the Lord. 
4. We come now to notice what Mr. ?. says 
relative to the direct testimony adduced by Uni- 
versalists, from the Scriptures. He says, If 
these expressions" (eternal, everlasting, forev- 
er &c.) "do not prove the endless punishment 
of the wicked, then we cannot prove from the bi- 
ble that the happiness of the righteous or the ex- 
istence of God are" (is) " endless" There are 
no other words of higher import applied to them." 
We can easily give this statement a three-fold 
refutation. 1. The statement is not true — the ori- 
ginal words rendered incorruptible,immortal,end- 
less &c. are of higher import than the word render- 
ed everlasting &c. "After the power of zoes 
akatalutoti, an endless life" Heb, 7, 16. 2. If 
the words eternal, everlasting &c. prove the eter- 
nity of punishment — they equally prove the eter- 
nity of the Mosaic Dispensation and Christianity 
is an imposition upon the world ! 3. The nature 
of the subject must always determine the sense 
of equivocal words. The divine being is neces- 
sarily endless int his nature. The eternity <ef his 
existence does not depend on the meaning ot 
any ivord, which mortals may apply to him. 
Therefore the words is question, when applied to 
God, should be understood in the most unlimited 
sense. But when applied to punishment, they 
should be understood in a restricted sense — be- 
cause punishment is certainly limitedinits nature; 



(unishinenl ••end- 

lessly excluded from mercy. Whether " Ui 

krmw much or little concerning 
I i careful to keep within the limits 

of truth, they will be much more fortubate than *lr.P. 

I detected. 

When Mr.P . rdsren- 

d he!! in more than 

• or the valley 

it will be ncces'.ry to reply to him. 

point, then* is nothing 

Our author first quotes Rom, 5, 18. " Therefore 
as by the offence cf one" &c. He says this "whole 
chanter is taken up with a discussion of the method 
by which believers are justified." What is that 
method ? See from verse 6 to 11 inclusive. "For 
if when we were enemies, we were reconciled to 
God by the death of his son ; much more being rec- 
onciled, we shall be saved by his life." Men were 
sirmcrs and enemies, consequently they were unbe- 
rs when God commended his everlasting, all- 
purifying love to them, through Christ. He did not 
love them on account of their faith. On the contra- 
ry, they obtained faith by being made acquainted 
with God's character and purposes. If this is the 
which unbelievers become believers — it is 
clear as light, that unless all believers shall be. 
brought to the knowledge of the truth, God is par- 
ti'/l. Air. P. savs <; The whole design of the A- 
postle is to show that Christ as eiF;ctually secures 
the salvation of all who are united to him as the 
fall of Adam did, the fall and condemnation oi 
all tl united t^ him." Granted. HoW 



many then were united to Christ ? He v% is 
the image of the invisible God, the first born 
c r every creature Col, 1,15. Whom he (God) hath 
appointed heir of aD things" Heb, 1, 2. " All things 
are delivered unto me of my father" Math, 11, 27. 
Christ is the head of every man." Any man of 
• discernment must be strangely wedded to the tradi- 
tions of men, not to be able to see that Paul, in the 
5th chapter of Romans clearly states that the curse 
introduced into the world "by one man" is no more 
extensive than the blessing introduced by Christ. 
The same all men who are the subjects of cmdenv 
nation, are the subjects of justification unto life, in 
the unalterable purpose of God. The same ma- 
ny " who were made sinners" shall " be made 
righteous." Will Mr. P. deny the universal sin- 
fulness of mankind? He might with as much propri- 
ety as to deny the universality of divine grace. 

He next quotes Col, 1,19, 20- " For it pleased 
the Father" &c. He thinks the phrase all things 
here " must admit of such a limitation, as is manifest 
when it is said that alt Judea and all the region round 
about Jordan . were baptized of John ; and all men 
counted John a prophet; and all men came to Christ." 
But why must. .this phrase admit of a limitation in 
the one case as well as the other ? Plainly be- 
cause Mr. P. says so — and he says so, because 
a miserable system of faith, which he is labor- 
ing to defend, requires it ! If the word all in 
scripture never means the whole, why was it u- 
sed ? None will say it is never used literally ; for 
then they could not prove that all believers will be 
saved. If it is used literally and figuratively, we 
rnlust have som.f* rule bv which to determine ite 



ling to 
there is somiithii 
rion whicl ily requires that it should 

It is used in a restricted sense his* 

lot, no 

e, in which the word 

there 

i any prt of the connexion, 

Mr. I ■ word all ii universally 

appl:- »e siv, c{ c every one 

that c hings which are written 

k of the law to do them" Gal,3,10. Noth- 
ing but the -f men can induce any to restrict 
the 1 all, tfu whole, and similar 
\e of universality when used in the 
bible, without any indication, either from the nature 
te subject, or its connexion, that they ought to 
idei-stood metonymieally. All things will be 
fly reconciled to God when the following scrip- 
shall be fulfilled. " Wherefore God also hath 
highly exalted him, and given him a name which is 
above every name ; that at the name of Jesus every 
should how of things in heaven, and things 
rib, an:] things under the earth; and that every 
lie should c * , ] rc ' is Lord to thf* 
glorv of God t'; . 2, 9, 11. 

L 3 10, kC That in 

the di n &C He nays 

44 We think all things will be well subordinated, 

when the judgment shall have passed, and the saints 

. with Christ upon his throne, and sin- 

E 2 



o4 

shall be shut up in their eternal prison." Where 
does he find an account of " an eternal prison" for 
sinners ? Certainly not in the bible. He could not 
say this was applicable only to the saints. Paul ad- 
dressing " the saints" speaks of what God had 
done for them through Christ, and then mentions 
the glorious truth which had been made known to 
them — even the revelation of boundless grace ; 
" Having made known unto us the mystery of his 
will, according to his good pleasure, which he hath 
purposed in himself that in the dispensation of the ful- 
ness of times he might gather together in one all things 
in Christ, both which are in heaven, and which are on 
earth; even in him." In what words could Mr. 
P. express Universalism to make it any plainer 
than this language of the Apostle ? He has neither 
weakened nor obscured this passage. Its literal mean- 
ing is obviously the true one, because there is noth- 
ing in the context which requires any limitation. 

Mr. P. next quotes 1, Tim, 2,4. " who will have 
all men to be saved and come unto the knowledge of 
the truth." It was so obvious here that the Apos- 
tle meant to use the word all in an unlimited sense, 
that he thought it unwise to restrict it. If God did 
not uiU the salvation of all — Christ did not give 
cc himself a ransom for all" See verse 6th. In such 
difficult circumstances, what did Mr. P. say ? "God 
is often said to will things which never come to 
pass." But does he believe God really wills things 
which never come to pass ? We are perfectly safe 
in saying he does not so believe, consequently what 
he has said on this point, is a mere subterfuge to a- 
void a difficulty. We suppose. Mr. P. believes the 



: 

illel, "Ho 

will, it merely 

I it not !>« ke op- 

B 
positive will of Christ that blind- 
rt should happen to Israel, until the ful- 

>£ the Gentiles he come in, and " so all Israel 
," Rom, 11- ; < For as the rain - 

from hea rneth 

rth, and makel 
i and bud, that it may give se< 

id to the eater ; s y word be 

ioTth out of my mouth : it shall not re- 

sroid, but it shall accomplish that which 

md it shall prosper in the thing whereto I 

10, 11. Will Mr. P. affirm 

rod will return unto him void and 

cessful, notwithstanding this t estunony ? If so,. 

lict the divine word. 

it is not the positive will of 

diets the Apostle P 

ve in th( 

rf the will o; | question 



Lastly Mr. P. quotes 1, Cor, 10, 20. i: For. 
as in Adam all die, even so in Christ shall all be 
made alive." All he says on this passage is the 
following. " This whole chapter is taken up with 
an argument for the resurrection of Christ's disciples, 
drawn from the resurrection of the Saviour himself. 
Neither the salvation of saints or sinners is hinted at 
in the text — the text plainly speaks of the resurrec- 
tion of the body and nothing else." If assertions 
prove any thing, this passage was very speedily dis- 
posed of! According to this, there is no evidence 
in the 15th of first Cor. that any will rise from the 
dead, except Christ's disciples — nothing is said of 
salvation, nor of any thing else, except the resur- . 
rection of the body ! According to this, even, the 
disciples may be endowed with bodies, without be- 
coming the subjects of salvation ! The fact is the 
15th chapter of first Cor. contains direct evidence of 
the resurrection, incorruption, glory, power and spir- 
itual life of the whole human race, and Mr. P. 
thought it advisable to pass it over as lightly as pos- 
sible. " As in Adam all die, even so in Christ shall 
all be made alive." There are various opinons con- 
cerning the nature of the death, or deaths, which 
mankind died in Adam. But if this text is true all 
will be made alive, in Christ even so, or in like man- 
ner, as they died in Adam. If they died spiritually 
or naturally in Adam or the earthly nature, they will 
be made spiritually, or naturally alive. They cer- 
tainly did not die eternally in Adam, because there 
is no evidence of this in the bible — and if they har- 
died eternally, there would have been no possibility 
of their being" made alive in Christ. Will Mr. P« 



dmajf 
ill in all, ■ ! but i 

er ho 

H * all tho mai .it (of \ 

mg been satisfied that many reh- 

hold to contradictions, but we verily thought 

from this charge, rela- 

| rincipal arguments ; and we think so 

y one of supposed contradic- 

man of straw which L :. I - 

eternal pui 

ment, and that none can or will be delivered 

rve. It has never vet been .shown 
\\\g more than meu 
bly be true that the 
] ?serves eternal punishment 
, and we will listen to it. No I 

that the sinner 
• -fitly then trtunity » rcise 

of divine mere believe goodi 

tent " with inl 

loes not say, that penalty 
tot deny that an 
contrary 



as 

uuu will receive forgiveness ; but we do not believe 
forgiveness does violence to the demands oi justice. 
Where now are Mr. P ? s supposed absurdities or 
contradictions of Universalists ? The creations of 
his own fancy — they do not exist. But lest he 
should amuse himself with imaginary contradictions 
only, we will present him with something real. 
The catechism which he professes to believe teaches 
the following, " all mankind by the fall lost com- 
munion with God, are under his wrath and curse, 
and so made liable to all the miseries of this life, to 
death itself and to the pains of hell forever." Here 
all mankind are declared under the endless wrath and 
curse of the Almighty. The very next question in 
that same catechism is, " Did God leave all mankind 
to perish in the estate of sin and misery ?" Answer 
" God having out of his mere good pleasure from all 
eternity, elected some to everlasting life, did enter 
into a covenant of grace, to deliver them out of the es- 
tate of sin and misery, 8f to bring them into an estate 
of salvation by a redeemer." Here it is declared 
that God from all eternity, elected to everlasting life, 
SOME of the same race of beings, who had ALL 
been just declared under his never-ending curse ! ! ! 
O let the mantle of divine charity enshield the er- 
rors of mortals — and let all flesh trust in the Lord 
Jehovah, in whom is everlasting strength. 



SERMON III. 

in mine heart , and 
the year of ny redeemed is come" Isa. 63, 4. 
In his discourse from this text, Mr. Parker en- 
r ors to draw an argument from the Providences 
-latory of the doctrine of eternal mise- 
: . "we do not rely upon an argument 

drawn from Divine Providence to prove the doctrine 
of eternal punishment — we produce it only to con- 
firm a doctrine which we have shown in our first 
lecture is taught with great explicitness in the scrip- 
. " To this I reply : if I am not greatly deceiv- 
ed, I have incontestably shown in my answer to his 
first lecture — that he entirely failed to exhibit any ev- 
idence of eternal punishment from the scriptures. — 
Whether I have refuted his first lecture or not, I 
leave to be decided by the candid of all parties, who 
may examine and compare what we have both writ- 
ten. But being willing to give Mr. P's confirmato- 
ry evidence all the weight to which it is entitled, I 
shall briefly notice his principal arguments. 

In his introductory remarks, he says, Christ "as- 
sure the most unexceptionable moralist, who is yet 
destitute of true piety, that he cannot escape the dam- 
nation of hell " But why did he not refer us to the 
passage which contains such language ? Perhaps he 
thinks the New Testament contains that sentiment, 
but wc assure him he cannot find it. How long will 
for a controversialist to understand the dif- 



by 

ference between assertion and evidence or argument? 

If a public speaker be allowed to assume all his 
premises, what may he net establish ? A Mahome- 
tan, Pagan or Jew might be as successful as a Calvin- 
13- in establishing his doctrine by assertion. If "the 
most unexceptionable moralist cannot escape the dam- 
nation of hell,'* in the sense Mr. P. would have us 
understand that phrase, what encouragement is there 
to be moral ? Or rather what is the objection against 
being immoral? If Universalism leads to practical 
wickedness, as Mr. P. contends in his fourth lec- 
ture, what injury can it do to the world if " the most 
unexceptionable moralist" will be as likely to suffer 
eternal misery as though he were ever so abandon- 
ed ? Will those clergymen who frequently seem to 
undervalue morality, directly avow an intention to 
make men immoral ? Do they wish to have it un- 
derstood that they practice what they preach ? If 
not, why do they use expressions which indicate 
that morality possesses no advantage over immorali- 
ty ? It has been well said that " Morality compre- 
hends only a part of religion ; but religion compre- 
hends the whole of morality.', Moral obligation is 
eternal, and is of the utmost importance to man, ' as 
a rational and social being. Morality relates to the 
relations which subsist between man and man. It is 
both theoretical and practical. The theory of mor- 
als relates to the explanation of the relations which 
subsist between rational creatures. The practice of 
morals relates to the faithful discharge of those obli- 
gations and performance cf those duties which result 
from the circumstances in which we have been pla- 
ced by our Creator* IJnexceptignable morality is 



' ' ■■' part 

hal] know 

tance: 

iminations would t 
| 

to make n an- 

tly would the cause 

cl The must unex- 

i stlVw of true pie- 

\ y think t 1 ion implies an 

morality can- 

. : for unexceptionable 

i iii motive — 

ce. Any thing short of this is not 

and a correct theory — 

moth ractice constitute true piety. "Fear 

ind keep his commandments ; for this is the 

• duty of man;" Eccl, i2, 13. 

1 r us to determine why God 

of his creatures. The idea 

r. P. that God takes unmerciful ven- 

it sinful being, »tory 

direct!) opposed t 

holy v rrai!- 

emies 
'hem 
; ho has ev- 

i notion so abominable. But why 

pose? 



The people of God, the righteous, are sinners, a* 
well as those, who are sometimes styled the ene- 
mies of God. If one class are mercifully punished, 
why should not the other class be mercifully punish- 
ed ? The wisdom from above is without partiality, 
but Calvinistic wisdom is eternal partiality ! 
The principle on which God deals with his enemies 
is clearly and beautifully illustrated by our Saviour, 
who, speaking of God says "he maketh his sun to 
shine on the evil and on the good, anc' sendeth rain 
on the just and unjust." But how does the sublime 
prophet Isaiah explain this subject ? Hear him. "Be- 
hold, your God will come with vengeance; even 
God with a recompense, he will come and SAVE 
you"— -not send you to an eternal hell. A good 
earthly parent corrects only to reclaim, and is not 
God as good as earthly parents? Any pun- 
ishment which prevents the reformation of the diso- 
bedient, or perpetuates criminality , must be opposed 
to the law of God. Endless punishment therefore, 
is entirely inadmissible. " Thou wast a God that 
forgavest them, though thou tookest vengeance of 
their inventions" Ps 99, 8. All the vengeance 
(Jod takes of signers is compatible with forgiveness 
—rail the punishments he inflicts are remedial — and 
worthy of a Being possessed of unbounded perfec- 
tion and unchangeable love. 

Mr- P. labors to establish the following proposi- 
tion viz. "when Christ bestows signal blessings inoon 
his church he does at the same time execute signal 
judgments upon his enemies." But will he not ad- 
mit that if the subjects of blessings and punish- 
ments, whom ho m*nt\QT&&ho\\\i ctangecirtmiston-* 



he conduct of God lovi 

aid vary accordinq to those circumstances? 

specter of persons. If it would 

thus vary, HO inferences unfavorable to the final con- 

i of any, can he justly drawn from the varying 

nsations of divine providence towards individu- 

• iv — for (fate variations are exactly suited to 
audition of each — to the circumstances of all. 

Mr. I " God is now acting upon a principle 

h exhibits alike, an Intention to show mercy to 

I to punish others. This principle, we have 

ve will exist in the divine govern* 

1 therefore the providence of God, 

s, confirms the doctrine of future and 

d punishment. How much dependence can be 

d upon that reasoning which is founded on anal- 

will be seen in our sequel. Mr. P. says " It 

• ntial to the very nature of a moral government, 
that there should be first a moral constitution of crea- 

, rendering them fit subjects of government ; 

then laws adapted to this constitution ; and last of all, 

a righteous distribution of rewards and punishments." 

In all this we are happy to agree with him exactly. 

n he says " and though we possess a nature 

1 to obligation, and were placed under laws, 

yet obligation would not be felt, nor laws become 

efficacious, only in so far as their penal sanctions 

were apprehended as fired and absolutely certain. 

The whole force of the divine government therefore 

depends upon the visible certainty of rewards and 

punishments. " Here again we agree with him : 

out we think he did not mean what he said — if he 

a believer in universal damnation ! He be- 



64 

jiev^s the penalty of the divine law is mse- 

r y — he now makes the whole force of the divine 
government rest on the certainly of rewards and pun- 
ishments — the penal sanctions of the law aiu u ji 
and absolutely certain!" Wo, wo, wo, then, be to 
Mr. P. and the whole race of sinners! 

He says, " Solomon was led to expect a future 
judgment from the fact that wickedness was not al- 
ways punished in this life." To prove this he,quotes 
Eccl. 3, 16, 17 ; " I saw under the sun the place 
of judgment, that wickedness was there : and the 
place of righteousness, that iniquity was there ; I 
said in mine heart, God shall judge the righteous and 
the wicked." Did Solomon say, wickedness is not 
always punished in this life ? No. Did he say, God 
shall judge the righteous and the wicked, not in this 
life, but beyond the grave ? No. Then Mr. P. has 
misrepresented the sentiments of Solomon. • He al- 
so quotes from 2d Peter, 2d chapter; "The Lord 
knoweth how to deliver the godly out of temptation, 
and to reserve the unjust unto the day of judgment 
to be punished." We presume he would have us- 
take it for granted that the day of judgment spoken 
of, is beyond death — in the invisible world. But as 
that idea is not contained in the text, we need not 
give it any further attention. 

We- shall pass lightly over many of the particular 
events of Divine Providence, to which Mr. P. has 
referred ; because according to him, those events a- 
mount to nothing in favor of his sentiments, unless 
they exhibit "a principle which will prevail co-exis- 
tent with the moral government of God." Wheth-, 
er this be the case or not, we shall see hereafter 






[osaick dis 
quotes from Isa til ; l< The snir God 

I ecausc t: I I ited me to 

h good tidings unto the r..ee ; > ith sent me 

broken hearted, to proclaim liber; 
.lptives and the opening of the prison to them 
re bound ; to proclaim the • ar of 

Lord, and the day >f our God.'' 

Why did he not quote the remaining part of the s6a- 
i fforas M vengeance of our Gud" seem 
o grateful to his feelings, that he over- 
i the remainder of the sentence, which reads 
thus : "to comfort all that mourn, to appoint unto 
that mourn in Zion, to give unto them beauty 
the oil of joy for mourning, the garment ot.' 
praise for the spirit of heaviness ; Jict they might ht 
f righteousness, the planting of the 
Lord, tha' he might be glorified." In Luke we are 
ned that Je^us "came to Nazareth* • • • and stood 
read. And there was delivered unto nino 
>ok of the prophet Isaiah. And- • • -he found 
the place where it was written, the spirit of the Lord 
is upon me, because he has anointed me to preaclh 
gospel to the poor : he hath sent me to heal the 
n hearted, to preach deliverance to the captive^ 
and recovering of sight to the blind, to set at liberty 
them that are bruised; to preach the acceptable year 
of the Lord. And he closed the book and gave it 
again to the minister and sat down" Is it to De pre- 
sumed that Jesus omitted any essential part of that 
text ? Most certainly not. Then the vengeance of 
( VI" mentioned by Isa. is nothing incompatible 



with the manifestation of grace. to the objects of that 
vengeance. After Jesus had read that interesting 
passage, and had spoken of irs . fulfilment " all bare 
him witness, and wondered at the graci 
which proceeded out of his mouth." There was 
nothing ungracious or unmerciful in the passage 
which he read. Mr. P. has made, another very 
important omission in quoting from the third chapter 
of Malachi. " Behold I will send my messenger, and 
he shall prepare the way before me : and the Lord 
whom ye seek, shall suddenly come to his temple, 
even the messenger of the covenant whom ye de- 
light in : behold he shall come, saith the Lord of 
Hosts. But who may abide the day of his com- 
ing ? And who shall stand when he appeareth ? 
For he is like a refiner's fire, and like fuller's soap." 
Here Mr. P. stops. He had quoted all which 
would coincide with his sentiments. But the next 
verse reads, " and he shall sit as a refiner and puri- 
fier of silver: and he shall purify the sons of Levi, 
and purge them as gold and silver, that they may of- 
fer nnio the Lord a> offering in righteousness^ 
The similitudes used in this passage are clear and 
beautiful. A refiner's five is designed to remove all 
dross and prepare the precious metal for use. As 
Mr. P. will not admit the fire of hell to be purify- 
ing, he must allow this to be the fire of heaven. 
Fuller's soap is used not to destroy, but to cleanse 
the cloth. So Jesus the glorious messenger of re- 
deeming grace, shall refine human nature from 
the dross of sin by the fervency of the spirit of im- 
mortal love — and cleanse all mankind from all ini- 
quity " that they may offer unto the Lord an offering 
in righteousness. 



I 

rem- 

v - I i, 

with 

• 1 with i ire A 

nera- 
irthly 

fly. On the 

•i the glo- 

id of considerii g "< v- 

fruit" tj Mg- 

g, or im- 

t.,"'th 

• hiN 

puiy- 

iu: nner of 
iculturalist 

wheat on ot! 



m 

by itself? Such a supposition is uo more absurd 
than to say wheat means one class of men, and chaff 
means another class of men. If saints are represen- 
ted by wheat, and sinners by chaff— then all the 
wheat there is, was once chaff ! Moreover, such 
a supposition implies that saints are sinless ; is this 
according to matter of fact ? When chaff is burnt 
up, it no longer exists — and whatever this represen- 
tation may mean, it cannot inculcate the idea, of 
endless suffering. The truth is, every kernel of | 
wheat is enveloped in chaff and every individual is 
afflicted more or less with the chaff of wickedness, 
which nothing but the unquenchable fire of heavenly 
purity and love can totally destroy. "For our God 
is a consuming fire," Heb. 12, 29. " The sinners 
in Zion are afraid ; fearfulness hath surprised the hy- 
pocrites. Who among us shall dwell with the de- 
vouring fire ? Who among us shall dwell with ev- 
erlasting burnings ? He that walketh righteously, 
and speaketh uprightly; he that despiseth the gain of 
oppressions, that shaketh his hand, from holding of 
bribes, that stoppeth his ears from hearing of blood, 
and shutteth his eyes from seeing evil : he shall 
dwell on high ; his place of defence shall be the 
munitions of rocks ; bread shall be given him ; his 
waters shall be sure." Isa. 33, 14, 16. 

Mr. P. says, " The Lord is appropriating the sil- 
ver and gold, and the moral energies of his'people to 
the enlargement of Zion," &c When Jesus sent 
forth his disciples to preach, he said unto them, "Pro- 
vide neither gold, nor silver , nor brass in your pur- 
ses," §t. Now, our Bible Societies must beg mon- 
ey to enable them to print bibles to sell--- yes they 



* .111 .' 

ren i 

>nari< s 

id in mini . 

rchandize ! 

i thus " Every i 

>nary ocean, on which 
flow to the islands 
• arth before all 
I penny," &c. 
hich Ministers n ust sail," is 
j ! How is all this cash to be 
jars, like frogs in 
k\\u\ — work upon the 
ture — perplex with their kn- 
it out our substance' — and collect cr sil- 
every thing else down to rags ! 
and land 
," will Vr 

ips an idol 

any 

e banian race 

that is in 



brothers eye, but considorest not the beam that is b 
thine own eye ?" 

The denunciations of God for the sin of Qur 
primitive parents — the punishment of Cain— the 
destruction of the antediluvian world, and the cities 
cf the plain — the overthrow of the Egyptians at the 
Red Sea — the extermination of the people of Cana- 
an — the death of Annanias and Sapphira — the demo- 
lition of the walls and temple of Jerusalem, and 
the slaughter of its inhabitants — the wars in Europe 
at the period of the reformation, and in all parts of 
the world to this time — are merely te?nporal mise- 
ries. Mr. P. does not pretend they are any other 
than temporal calamities. Referring to those events 
he says, " here observe, that in all these temporal 
judgments, there is not the least intimation that they 
are intended as disciplinary — or that* they were in- 
flicted to promote the good of the sufferer." Sup- 
pose we admit this statement. Neither is there In all 
those temporal judgments,the least intimation that they 
were not intended as disciplinary — that they were 
not inflicted to promote the good cf the sufferers. 
What, then, has Mr. P. gained by his statement ? 
Any judgment inflicted on any sinful being, which is 
not designed for the good of that being, especially 
where the judge possesses ability to promote the 
good of the transgressor, results from malevo- 
lence — is revenge — and black-hearted cruelty ! This 
is the particular which distinguishes justice from crw- 
elty. Pure justice is holy ; but cruelty is the ex- 
treme of wickedness. What is cruelty, if it is not 
the infliction of torture, without designing the good 
of the sufferer ? If the believers in endless misery 



• • ighty, f - u 'y would bide I 

Father, tor 
i !" 
t Mr. P, ig in sayin is BO in* 

timation that the judgments to which he r ferred 

ae sufferers. We 
will notice >r i oJ the most hop es be lias 

mentioned — the d< struetion of the inhabitants of 
Sodo ] i. In the 16th'chapterof the 

prop 1 . t./ekiel, we have the following lan- 

guage. " Behold this was the iniquity of thy 
r SoJom, fulness of bread, and abundance 
ot idlene - o her and in her daughters nei- 

ther did she strengthen the hand of the poor and 
needy. And they were haughty and committed 
abomination before nc ; therefore I took thera 
I saw good." God always acts for the 
good of all his creatures: he does not act for 
^ood of Presbyterians at the expense of all 
others ! If the Sodomites were taken away for 
their sins — and if they continued to be as sinful 
e they were taken away — no good 
was done by taking them away. " For the pun- 
gent of the iniquity of the daughter of my 
people is greater than the punishment of »iesin 
dom, tLatwas overthrown >sin a moment, & 
lo hands tayed on her," Lam. 4. 3. This passage 
represents the punish;.. xlorn,to be sudden 

and dreadful, but speedily terminating) "no hands 
stayed on her." To this * iew of the subject, it 
may be objected, that Jude says, " Even as Sod- 
id the cities about them in 



like manner • are set forth for an example 

suffering the vengeance of eternal fire." How 
were those cities set forth as. an example, if their 
greatest sufferings were in a world, to us, entire- 
ly invisible ? According to this supposition, they 
would neither be an example to sinners in this 
world — nor would they be set forth, or manifes- 
ted for the benefit of others. How were those 
cities set forth ? "And Abraham got up early in 
the morning to the place where he stood before 
the Lord : and he looked towards Sodom and 
Gomorrah, and toward all the land of the plain, 
and beheld, and lo, the smoke of the country 
went up as the smoke of a furnace," Gen 19. 
Those cities were in this world — they were over- 
thrown in this world— the fire that destroyed 
them was in this world, and was called eternal, 
because it continued, "according to some histori- 
ens, thousands of years. 

Having as we believe, devoted sufficient time 
to the examination of the substance of Mr. P's 
third lecture ; you will please to take notice that 
the whole force of that lectu/e rests ipon rea- 
soning drawn from analogy. Ivlr. P. says, " the 
providence of God, so far as it goes, confirms the 
doctrine of future and eternal punishment." Of 
ai] arguments, those drawn from analogy are the 
most unsatisfactory , inconclusive aud uncertain. 
However, this mode of reasoning is as good for 
ine, as hv Mr. P. Here we will meet — his o- 
verthrow or mine must be complete. Why does 
he think the Providence of God confirms his sen- 
timents? Hear him, "Godr dug upon 



I 
k! to pui rKjji 

have reason to believe, will ex- 
iment forever, cud therefore 

tIlc i I Mhe doe- 

1 eternal puuishn The 

is, because God does a 
do it, because at pua- 

> will punish some. 

, Mr. P says, "God is uncban- 
nciple of a< Lion which is at one time 
with !'im, is eternally consistent." On 
s, "the government of God, 
so fai | ir. tlii". world, is incomplete; 

not here ret. dared (o individ- 
t now admit, either, that his 
nee of eternal misery amounts 
to nothing; or, that strict justice never mil be ren- 
/ •, and the government of God 
*M I plete — for "God is unchan- 

geable— a principle of action which is at one time 

istent with him, is eternally consistent !" 

Will he say, the government of God is, and al- 
will be, incomplete, so that no rational be- 
ence in it — or will head- 
on of eternal punishment 
it all r 
^ e object to Hi P.'s premises, as well as to 
>ning. We think it would be 
he truU; ' God is now acting 

upon a pi h exhibits alike an inten- 

o punish all sinners justly, and to ehowtmer- 
'on ?\l mankinds -"fox God hath concluded 



74 

them all in unbelief, that he might have mercy 
Upon all;" Rom. 11,32. This principle, we have 
reason to believe will exist in the divine govern- 
ment forever, and therefore the Providence of 
God, so far as it goes, confirms the doctrine ot 
iuture, universal holiness and happiness. Every 
rational being is miserable in proportion to his 
sinfulness — "there is no peace, saith my God, to 
the wicked." Isa, 57, 12. Every creature t bat 
lives, receives favors from that great and glorious 
Being, who is the origin of existence — who "is 
good to all and hit L-nder mercies are over all his 
works. All thy works shall praise thee, O Lord; 
and thy saints shall bless thee." Ps. 145. 

After speaking of the triumphant death of the 
believe r } Mr P. says "But you have seen no such 
sustaining hope; no such triumphs from any source 
in those who have rejected the precious Saviour, 
and relied upon the justice or goodness of God, 
without faith in Christ." If he designed to rep- 
resent the opinion of Universalists in the above 
sentence, he misrepresented us — we have not re- 
jected the precious Saviour — we have not relied 
upon the justice or goodness of God, without faith 
in Christ. If he did not mean to represent the 
faith of Universalists, what did he mean ? As to 
any exclamations at the hour of death, suffice it to 
say, no person's opinion is any certain evidence 
of truth, whether he be sick or well — sane or in- 
sane — in the middle, or at the conclusion of his 
mortal career. And as all exclamations are the 
result of opinions, or impressions, no stress should 
be laid upon them as evidence in favor of, or a- 
griast any sentiment 



fment will be 
iv — a flood of 
I I But the ark i 

pj.^ o escape. Does the 

Qto the 
ind endh 88 swel- 

• 

difficulties in the 

into the ark, and 

ould rvoose t< 

>>le ruce of sinners sbould 

Presbyterian ark of safety, what 

would bo the consequence ? Horribile (Hctu ! — 

'ions for the 

d, they would instantly 

ier! From such 

phe ; may God in intinite mercy 

save all people ! 



SER9ION IV. 

Even so every good tree bringeth forth good fruit : 
but a corrupt tree bringeth forth evil fruit." — 
Math. 7, 17. 

It is an unquestionable fact, that the great di- 
versity of religious opinion, prevalent in Chris- 
tendom, causes much perplexity in the minds of 
many, who sincerely desire a knowledge of the 
truth. The advocates of each peculiar tenet, 
speak with all the confidence, which is inspired 
by a fall conviction of possessing the truth. — 
Learning, ability and plausible arguments appear 
in vindication of almost every opposing sentiment; 
and what is the unlettered inquirer to do ? What- 
ever he should do; he certainly should not con- 
clude there is no religious truth. While it is 
certain that opinions diametrically opposite to 
each other, cannot all be true — it is equally cer- 
tain that the Supreme Ruler of the universe does 
not require of man, a knowledge which is beyoad 
the reach of common minds, when unbiassed and 
candid. "If thou shalt with thy mouth confess 
the Lord Jesus, and shalt believe with thy heart 
that God hath raised him from the dead, thou 
shalt be saved." Rom. 10,9. Whatever is es- 
sential to the spiritual welfare of man, is neither 
absurd, mysterious, incomprehensible, nor beyond 
the reach of the great body of mankind, wherev- 
er the light of the gospel shines. If all sects and 



77 

ould abolish | 

of faith, and lay 

tit which tbey 

Still retain every tl 

/ to Chri and be much 

ing inil-i- 

Ihan any fedth, — 

e the 

i< vet} desirable 

ion of God — since it is 

»oiis an 'J opposing specula- 

v.hh j view oi determining their re- 

nee — it is truly consoiato- 

e hai a rule so excellent and so clear 

b\ v ae truth, coming too from 

st and its connex- 

re of false prophets, wl 

in sheep's clothing, but inwardly 

aingwolvt ball know them by 

their nen gather grapes of thorns, or 

Even co every good tree bring- 

forth gcK)d truit, but a coirupt tree bringcth 

forth e T: ii frnit A good tree cannot bring forth 

ipt tree bring forth 
Mr. Parker says "We judge a man 
to be trul u 3, when 

of religion i»re with him living principles of ac- 
tion.'' This aeem liiication. 
Full u Id con- 
it man to be "truly religious, 93 whose 
rs of religion are extreme!) corrupt, errone- 
ous and pernicious — if those views were with 
him living principles of action. A mau who be- 



lieves ia a partial and revengeful &od may be 
very religious, if his views of religion be with 
him living principles o: action; but he wouJd cot 
be tmly religious. For a man to be truly reli- 
gious, he must have couect views of religion and 
of God, and those views must be with him living 
principles of action. We perfect] v > ith 

Mr. P. in the following. "We judge that reli- 
gious system most accordant with truth and s< 
principles, which produces the best practical ef- 
fect." 

He says, "It cannot be inferred that a system 
of religion is false, because some who embrace it 
are immoral iu their, lives. We rhall not urge it 
ts an argument against Universalism, that some 
individuals who have embraced and advo< 
the system, have been men of profligate and vi- 
cious lives. On the other hand, we are ready to 
admit that there are as ba3 mei/within the pale 
of orthodox churches, as can be found i; 
■world." The last sentence in the above quota- 
tion is remarkably candid and undoubtedly true. 
By the first part of the quotation above, we should 
suppose Mr. P. meant to intimate that all who 
embrace Universalism are profligate in their lives, 
if he had not subsequently used the following 
language : "We find individuals who embrace 
the most debasing principles, but who are res- 
trained from vicious indulgence, by the example 
of others, or the institutions of society, or a re- 
gard to their own reputation. These are regu- 
lar in their lives, in spite of the unhappy influ- 
ence of their religious belief.' 7 In his supposed 



i intimate the 

But 

f tlic 
\t all events his 
} i the fol- 
iion, "1 uot pro- 

due* 

ctic I niety." 
cm which folds 
doctrine ol j per- 

ut 'Voir. d and 

Inist; but U- 

tite- 
ilful- 

v. hisstatem* 

I i world by an 

lith in Christ. " 

ootmthstand- 

ing : ra of 

ury, or in- 

'i ac~ 
i lurch or- 
l this vil- 

i tinc- 

iinec 

all such, Mr. P.'s 

rem. jp are in- 



WatertoWB, Jefl'orjjoa Co. 



80 

applicable. Church organization is certainly per- 
nicious in all cases, in which its members are 
puffed up with the idea that they are morally bet- 
ter than others, merely because they belong to a 
church ! If church membership be established 
as a criterion of holiness, why may they not be 
thus puffed up ? Church membership certain- 
tainiy creates no new moral or religious obligation. 
It is useful only by impresiiag those obligations 
which already exist, upon the human mind in a 
more forcible manner. A considerable number 
of Universalis believe with the Quakers res- 
pecting the ordinances of Baptism and the Lord's 
Supper: therefore they are not censurable i^r o* 
mitring those ordinances. A moral discipline is 
maintained by many societies of Universalis, 
where no churches are eoiaolieaed. In those cases 
the principal benefits of church organization are 
obtained. 

Mi. P. thinks that system which holds the doc- 
trine of eternal misery leads many to endure "ye- 
proach" for the sake of Jesus Christ." A wil- 
lingness to endure reproach is not produced by 
the doctrine of eternal misery : for I presume all 
will admit that Universalists now have more re- 
proach to endure than Presbyterians have. How 
often does "that system which holds the doctrine 
of eternal misery" or something else, induce peo- 
ple to float on the delirium — inspiring tide of 
popularity — and attempt to repair a detestable or 
worthless character by joining a Presbyterian 
church ? 

Mr. P, says "The more extensively it (Uni- 



inhered th 

flfair! Profession 

is fai i* - 
Um on. 

I 
ist -1 foi a cousin 

several succe 

/• tai its 

they have nochun h 

oo deacons, no disci- 

P. referred — if I am uot 

ea uot believe 

tently he ought 

; . f i he a 

tsrally 
Lin the : strong 

huh 

3Ii . ation 

in R con- 

He " 

o taje 
q 3 or r;o" 

ry littl - 

But the gin 



82 

facility necessary to build up their cause. But 
local peculiarities determine nothing in relation 
to the general prosperity of any cause. To coun- 
terbalance the circumstances which exist in Ro- 
chester, I refer to Boston, Mass. and to the New 
England States generally, where Universalisra is 
rapidly supplanting Presbyterianism, and every 
other doctrine, which limits the saving grace of 
God. Mr.P. says, "You will commonly find that 
where Universalism prevails most, there are the 
fewest persons that profess religion." This is not 
i:\iz-. TJniversalists generally profess religion, as 
they think it ought to be professed, notwithstand- 
ing the contumely that profession brings upon 
them, from their bigotied and superstitious neigh- 
bors — or from those, who feel it a duty to be an- 
gry, because others do not think God as angry as 
they do ! We have the best of reasons for believ- 
ing there are as few hypocrites in our denomina- 
tion, as in almost any other sect of christians in 
this country. 

2. Mr. P. says "that system which holds the 
doctrine of eternal punishment, leads to a life of 
prayer; but Universalism does not" This posi- 
tion is also contrary to matter of fact. Univer- 
salism does lead to a life of prayer. Praj^er is an 
acknowledged christian duty, to which the sin- 
cere believer in the christian religion, will often, 
and most cheerfully resort. It cairns the lacera- 
ted feelings of frail man — soothes and consolates 
the afflicted heart — and affords means for the 
most direct intercourse with the kind Parent of 
the universe, which can be enjoyed by mortals 



ou earth. But what i the 

• doi 
line [] V hii i.irci- 

1)1 \ . word of God i (ball look 

'or any corai.i 
j ei iii families m else- 
ed his bi to "pray 

v. if! b, he undonbte Uj in- 

irit of true Mid i onfltant 
Mr. P. ; many of ti 

believe in the doctrine of eternal punishment co 
v in their families morning and e?e- 
1 circle, and also *_iintain 
m. M Suppose they do, and then 
u !1 u( i\ iot appear \ cry much like pray- 

on of men, or to have it known a- 
rnongst men that they do pr ly : I u n the ap- 

plause of l say uito you the have 

their reward 1 ' — for that applause is evid 

jht — or the puhlic would not be so carefully 
informed that Presbyterians pray thus and so — 
pray ia private, but can- 
not keep it to themselves ! God have mercy on 
all these who e<-i take no comfort in religion, un- 
lc a parade about it ! Mr. P. 
admits that pi > attended in the 

1 I j "who ever 
hear realist pro ! | 

g and col lias 

n khin 
ten : 

Mr. P. sa will seldom if ever, ri. 



84 

dividual, who is a Universalis!, that ciaii^ retires 
to his closet, for the purpose of enjoying a sea- 
son of private devotion." If he did, he ought 
not to tell of it, even though "asked" by Mr. P. 
How easy it is to appear outwardly righteous 
unto men, and be full of hypocrisy and iniquity 
within. The scribes, pharisees zn& hypocrites of 
old, paraded the streets, with their long robes — • 
ungodly, long faces — offering long .prayers for a 
show — and like causes produce like effects in all 
ages of the world. Jesus "said unto his disci- 
ples, beware of the scribes which desire to walk 
in long robes, and love greetings in the markets, 
and the highest seats in the synagogues, and the 
chief rooms at feasts; which devour widow's hous- 
es, and for a show make long prayers : the same 
shall receive greater damnation." A people who 
made ''many prayers" once received the follow- 
ing keen rebuke from the Lord "Bring no more 
vain oblations; incense is an abomination unto 
me; the new moons and sabbaths, the calling of 
assemblies, I cannot nway with, it is iniquity e- 
ven the solemn meeting, your new moons and 
your appointed feasts my soul hateth : they 
trouble unto me; I am weary to bear them. And 
when ye spread forth your hands, I will hide 
mine eyes from you; yea; when ye make many 
prayers, I will not hear; your hands are full of 
blood. Wash ye, make ye clean; put away the 
evil of your doings from before mine eyes; cease 
to do evil; learn to do well, seek judgment, re- 
lieve the oppressed, judge the fatherless, piead for 
the widow*" 



which hold* the 

of eternal punishment lca'ls men to ae- 

•1 to the destitute ; 

but I (loos not." The last part of 

> matter of feet : — 
rertion made by Uni\ to> extend 

furnishes ev- 
idence v. >ct That Christ 

and' ardent desire to 

of divine truth — that they 
l>ibv)rv i «l diligent!) and Buffered much to accom- 
plish that object, will not be denied : but in their 
public labors and instructions, they ah omitted 
rtain sentiment which is now considered by 
manv to be of the utmost importance — and which 
coastal-nth had no iurluencc in exciting their 
zeal — I mean the doctrine of eternal misery. — 
This c: ey never mentioned. We think mary of 
• who labor ton^ve mankind the knowledge 
of eternal misery are sincere, but we do not 
k even heathens would be benefitted by the 
be'ief of that truly abominable sentiment — for 
heathenism itself contains jot-ling worse ! The 
re to extend the knowledge of their senti- 
iior. to all classes of mankind, and 
lrd for Mr. P. to say Ul\ t- 
men to ac f ive exertion to 
send the gospel.tothe destitute. On another pa^e 
you to whole towr.-' 

odency." 
came this benign ioctrine to have a <oni- 
endency in \i r'nships, ifi'< 

not lead men to active exertions to send the 
H 



aa 

pel to the destitute ? Surely believers in endless 
misery have not been guilty of preaching Uni- 
versalism — nor of failing to oppose it, by every 
mef*ns they deemed safe : and opinions do not 
spring up and flourish spontaneously. Did not 
the venerable John Murray, who was stoned in 
the pulpit in Boston Mass.; and the indefatigable 
JElhanan Winchester,vrho journeyed and preached ? 
when worn down with disease, expose health and 
life, and leave friends and home to carry the gos- 
pel to the destitute ? Both of those men possess- 
ed Apostolic zeal, diligence and faithfulness — 
and their labors were crowned with abundant 
success. The New England and middle States 
received their ministrations of the gospel of peace, 
about the time our nation received existence 
If it were necessary, we could name living prea- 
chers of the gospel of universal reconciliation, 
who have endured, and would cheerfully endure 
quite as much, to send the gospel to the desti- 
tute, as Mr. P. and his coadjutors. 

He says "which has the best claim to be con- 
sidered as actuated by the spirit of Christ and of 
Paul — the denominations who are plaDting their 
missions all over the heathen world, or that one 
which stays at home and opposes this work ?" — 
This question gives a fche coloring to the sub- 
ject. Universalists are not opposed to the exten- 
sion of the knowledge of the gospel of Christ — ■ 
we are opposed to the spread of error in all its 
forms. 

It is unnecessary to particularize, but for the 
information of Mr. P. and his friends, we now 



< s Tor charitable purposes, and 
for the relief of the poor, where bod'h, of Uni~ 
have practically sliown that u thei] 

iu influence to render them be* 
fast" are coiamoii amongst us. V/e also 
% the following to be i insel, 

Thine alms, do not ^ound a trum- 
pet beior. hypocrites do in the Bys- 
treets, that they may have 
rily [ say unto you, they have 
thei. But when thou doest alms, let not 
th\ left hand know what thy right hand do 

/ be in SECRET ; and thy Fa- 
iethin Bee tt, himself shall reward 
thee openly n 

4. Mi I -That system which maintains 

loctrine of eiernai punishment, often leclairas 
men from vicious habits, and from a life oi sia ; 
but Universal is in does not." The latter part of 
is not true. Numerous instances 
can be furnished, in which men have been re- 
claimed from vicious habits by the influence of 
UuiversaRsm. The effects of missionary exer- 
tions in Canada and the Sandwich Islands' refer- 
to by Mr. P. may not be justly ascribable to 
loctrine of eternal punishment. Those who 
inculcate that awful doctrine generally preach 
some valuable truths with it. To these truths the 
salutary influence of their labors should be ascri- 
bed— and not to a doctrine so directly calculated 
to freeze the current of benevolence and harden the 
human heart, as is the dogma of eternal misery. 
Mr. P. asks "Who ever saw a neighborhood, 



or village, or town, improved in its moral eharao 
ter, by the introduction of Universalism ? 5; Ma- 
ry people have seen it. Take one instance. — 
The village of Watertown has been g r eatly im- 
proved in moral character by the influence of U- 
niversalism Universaiism has been preached 
more or less here, for the last ten years. Previ- 
ous to this period, there was much more profrae- 
ness, gambling on Sundays and other day:, m ;ch 
more drunkenness— much less religious knowl- 
edge and religious feeling— murh less attention 
to the stated public worship of God, according to 
the number of inhabitants, than there is at pres- 
ent. I give it as my. deliberate and sober opin- 
ion, that a village containing 3C00 inhabitants, 
cannot be found in the State of New- York, where 
the people generally, are more upright, honest 
and religious, than the citizens of this village, in 
which the doctrine of Universaiism has been reg- 
ularly preached, some portion of the time for the 
last ten years. A very perceptible change for 
the better has taken place within that period of 
time. We are fully convinced this charge is, in 
a great measure, owing to the influence of Uni- 
versaiism. These circumstances are sufficient to 
silence the clamors of our enemies about the im- 
morbl tendency of our sentiments. 

Mr. P. says "Probably we have all seen some 
of the fairest characters among Universalists 
plainly improved by renouncing their own and 
heartily embracing the opposite system." "Prob- 
ably they have not. We challenge Mr. P. to 
name one solitarv instance in which "one of the 



i oiversalists" has been 
b] renouncing his own, and 
embracing th<* opposil r a. J) 

u In most cases, where professors 
of religion become I niversalista, they abandon 
habits of piety, as a preparation Tor Univer- 
H>Ham — tin y give up secret prayer, then family 
prayer, then leave the communion table, then fall 
into some vices, and then Umversallsts. 

You cannot find one instance, where a man was 
bile a Universalist but where be 
forsook his closet of devotion, & then abandon- 
ed family prayer, and th^n left thr. communion of 
the church, and then fell into vice, and then be- 
came a Presbyterian, and continued vicious — the 
moral aul religious characters of men are never 
improved**** ng up a belief in eternal 

punishment, and embracing the doctrine of uni- 
on, men often fail into Universalism, 
as tho last step in a process of moral defection ; 
but they never fall into the opposite system by 
the same process, n &c. All this is mere asser- 
tion without any proof. But Mr. P. -ays they 
are u j How do we know these things are 

W y Mr. P. says so' Such whole- 
iss for its true value. \\ 
need not measure back 'o him, what he has so 
fount u 1 without any just foundation. dealt 

out to others. 

5. Mr. P. says "That system which holds the 
doctrine of eternal punishment, never occasions 
ress in a dying hour ; but Universalism fre- 
quently leads to the most distressing apprehen- 



90 

sions on a death-bed." This position carries its 
own refutation upon its face : every part of it is 

entirely untrue. Is it not plain from the nature of 
the subject, that the doctrine of eternal punishment 
must occasion distress in a dying hour ? Those who 
believe in the Calvinistic doctrine of election and 
reprobation must be doubtful whether they are al- 
mong the elect, or not : and those who believe in 
Arminianism must be conscious of many sins and 
consequently doubtful whether they are sufficiently 
righteous to entitle them to salvation. In either, and 
every case, the believer in endless misery, (admit- 
ting him to be so completely swallowed up in sel- 
fishness as to care nothing for the salvation of any 
but himself,) must have doubts, fears, and distress 
lest he should find himself a hopeless victim of that 
horrible, that indescribable misery in which he be- 
lieves. This distress will increase with the strength 
of his faith. But what must be the feelings of a be- 
nevolent heart in the hour of death when he firmly 
believes himself and all his dearest friends exposed 
to such a fate ? Satjrin, a distinguished French 
divine, after preaching a sermon to prove the doc- 
trine of endless misery said, "I sink, I sink under 
the awful weight of my subject: and I declare, when 
I see my friends, my relations, the people of my 
charge, this whole congregation; when I think that 
I, that you, that we are all threatened with these 
torments; when I see in the lukewarmness of my de- 
votion, in the languor of my love, in the levity of 
my resolutions and designs, the least evidence, tho' 
it be only presumptive, of my future misery, yet I 
find in the thought a mortal poison, which difluseth 



ndering go 

•iter. I cease to w tth* 

«ne mad and others m 
Mr. P. thinks the doctrine of e- 
tcrnal punishment never occa tress in a dying 

hour ! It* a person on the bed of death, by ai; 
of strong faith, should behold the roaring tide of dam- 
nation, roiling in endless surges on the naked souls 
of millions on millions of the human race, with the 
awful possibility of being eternally miserable himself, 
would that prospect aflbrd sweet consolation to his 
sinking heart ? God in mercy deliver us from such 
infernal consolation ! Would not such a prospect 
.\\g heart with nameless agony ? It 
1 that believers in endless misery some- 
l die in peace : but that doctrine is no part of 
j use of that peace, it is "a mortal poison*" in the 
cup of their joy — their peace arises from their hope 
not from their fear of damnation. 
B'-ii .itiy leads to the most 

i apprehensions oa a death-bed." So says 
Mr. P. From the very nature of the case his state- 
ment cannot be true. Would it give a person dis- 
v he should soon come into possession 
.re ? Universalists believe 
the whde race of man shall be purified from sin — 
na ie holy and I . the operation of 

spirit and truth of God — and be received 
to the embrace of unbounded love. We be- 
lieve all '. families, and kindreds of the earth 
are heirs of that divine promise, which was contirm- 
y an oath: "that by two immutable thin J 



92 

which it was impossible for God to lie, we might 
have strong consolation, who have fled for refuge to 
lay hold upon the hope set before us; w T hich hope we 
have as an anchor of the soul, both Scire and stead- 
fast, and which entereth into that within the 
vail, whither the forerunner is for us entered, even 
Jesus, made an high priest forever after the order of 
Melchisedec." Is it possible that such a faith can 
produce distress in a dying hour ? No, never. It 
is the want of this faith that produces distress. He 
who cries out upon his death-bed in bitter lamenta- 
tions " declaring that he is going to hell" is not a be- 
liever in Universalism, if he were, he could not use 
such language. Mr. P. says "I have attended the 
death-bed of four avowed Universalists, two of them 
though greatly distressed about their future state, did 
not relinquish their former sentiments, till within a 
short time of their death. One, immediately on be- 
coming dangerously ill denied that he had ever re- 
ally believed the doctrine of universal salvation; and 
the fourth seemed altogether insensible to the sub- 
ject." Now we declare that neither of Mr. P.'s 
"avowed Universalists" was a real UniversaJist by 
his own showing. The two first were "greatly dis- 
tressed about their future state" therefore they did not 
believe that they, and all their fellow-creatures would 
be finally happy. The third "denied that he had ev- 
er really believed the doctrine of universal salvation." 
A most wonderful Universalist indeed ! What kind 
of a Presbyterian is that man whomever really believ- 
ed in Presby tenanism ? It is perfectly disgusting to 
hear a man of common sense, talk of a Universalist 



isible to the subject" — \ 
1 »r no one caii Save 

id ED ins h^art, 
• • Me to it. Mr. F.'s 

cases of .r tfl furnish a fan 

.-bout 
the death-bed conversion of I which are 

so fad " who 

relis lever in etern; I punhb- 

. th^t his 

,vs have been urnishea just as 

his system is correct, as the U- 

niversalist who "testifies with his lying o'-eath that 

eculative views have been rights does to prove 

i correct. The opinion of either furnishes 

no evidence in the case. 

Mr. P.'s exhortation to avoid Universalism is 
worthless, because unsupported by reason or scrip- 
ture. 

We honestly believe Universalism has the best 
moral tendency of any doctrine ever incalculated a- 
mongst mankind. If we believed it productive of 
immorality we would ibanaon it : for we earnestly 
to promote the holiness and happiness of man. 
Universalists believe all mankind have been, are, or 
will be speedily, adequately and certairily punished 
for every sin — and rewarded for every act of virtue. 
We are very confident this faith has a much more 
salutary moral influence, than the supposition, that 
neither virtue nor vice is rewarded in this life — and 
that while vice exposes men to endless nihfllj 



94 

misery may be avoided by repentance any time be- 
fore death. The uncertainty of the reward, destroys 
its influence upon the mind : and the delusive expec- 
tation of present enjoyment, gives force and pow- 
er to the temptations of wickedness. That sin 
produces present happiness, is the most dangerous 
doctrine that can he taught : for all the human race 
ardently desire happiness, and pursue that course 
which they think will make them immediately hap- 
py, running all hazards in relation to what is distant 
and uncertain. No doctrine can have so good 
moral tendency as that which teaches that virtue is 
necessarily productive of present, or immediate hap- 
piness. "Peace, O virtue ! peace is all thy own. 'J 

The perusal of Mr. P. 's fourth lecture brings to 
mind a parable, recorded in the 18th chapter of Luke 
from the 9th to the 14th verse inclusive. We shall 
alter the substance of that parable, so as to make it 
apply to our subject. 

Two men went into a house of public worship to 
play : the one a Presbyterian, and the other a Uni- 
versalist. The Presbyterian stood and prayed thus 
with himself, God, I thank thee, that I am not as 
other men; extortioners, unjust, impure; especially do 
I thank thee, that I am not even as this Universalist. 
I fast often; I pay tithes of all I possess; I give alms; 
I support missionaries; I disfigure my face; I go to 
church several days in a week ; I pray in secret ; I 
pray in my family; I pray in public; I pray a great 
deal; and above all, I believe in the personal exist- 
ence and endless dominion of the Devil ! And the 
Universalist would not lift up so much as his eyes 



thing he had 
I rod be men 
•ful to all sinners. 4 '0 thou 
that I , unto Thee shall all flesh coim. 1 ." 

Winch ^~at> the most acceptable prayer ? 




SERMON V, 



" Shall not the judje of all tht earth do right," 

Gen. 18. 25. 

Mr. P. says, "since we have proved from sev- 
eral unanswerable arguments, that God will punish 
some men eternally ; we may infer with perfect safe- 
ty, shat eternal punishment is strictly and properly 
just." His assertion that his arguments are unan- 
swerable, does not make them so. If he can read 
what we have written in reply to him, and then 
say he thinks his arguments unanswerable, we are 
mistaken in the man. It is true, our arguments may 
not appear to others as they do to us— therefore we 
think it better to leave the decision to be made by 
others, than to make it ourselves. We admit it might 
be safely inferred that eternal punishment is just, if 
it had been proved " that God will punish some men 
eternally." But we are perfectly satisfied that Mr. 
P's attempt was an entire failure. 

We do not object to the similitude of a supposed 
man of affliction, used by Mr. P. On the contrary 
we think it is necessary, not only to know the truth, 
but to know how it applies to our particular case, 
as far as may be practicable. 

Mr. P. says "it is not our object in this lecture, 
to prove that God is just in the eternal punishment 
of the wicked. We have proved that he will in- 
flict it, and we take it for granted that the judge of 
all the earth will do right." We will here meet as- 
sertion with assertion — and confidently appeal to the 



>> 



i this important Question. 
I thai God Will indict: 
»rtion of mankind. 

( onsis- 
• with p< 

it is still a fact that 
wick< d < ternally kc ? ' Th 
think, should 8, It we (ail altogether, 

I punish the wicked 

ry should not be perfect- 

threatenings of God will be 

I the justice of his proceedings will fi- 

made mariif * This we fully believe. 

think all the tl gs of God will certainly 

he has never threatened endless 

man. 

ne same reason, • • • • that we 
who wcuid reason from 
! against the punishment which he 
has declared he will inflict &c." This is uncandid. 
Universe lists would not reason from the justice of 
against the punishment which he has declared 
he will inflict — we do not beli« ve God hns ever de- 
d he will inflict ernllros punishment. Our op- 
:*ave vffinven, times without number, that 
dless punishment ; but they 
have nev. ! that affirmation— 

and v ■ they can nev- 

ble. 
. it is designed to sup- 
id law." if that be the 
how does it differ from 
I 



retaliation ? We think punishment is not only de- 
signed to support the authority of law, but also to 
reclaim the offender. This latter object is never o- 
verlooked by any good being who has authority to 
punish and ability to reclaim. The only reason 
why human laws ever throw away human life, and 
thus evidently disregard the good, or reformation of 
the offender, in this life, is, because men do not pos- 
sess the power to control the heart, or reclaim the 
offender. We seriously question the rectitude of 
those sanguinary laws, by which the lives of crimin- 
als are ruthlessly destroyed — laws which have the 
sanction of barbarous ages — but are evidently not 
required by the dictates of humanity — the temporal 
welfare and reformation of the criminal— the safety 
of community — nor the mild gospel of Christ. But 
this is not the time,nor place to discuss this question 
The evil of sin should "he so turned upon the trans- 
gressor, that his punishment shall exert a counter in- 
fluence against the influence of his crime :" but this 
may be effectually done without eternally excludingthe 
skmer from enjoyment. That "we have laws enact- 
ed against various crimes, with penalties differing 
from one another'' shows that common sense teach- 
es mankind that there are different degrees in crim- 
inality—consequently, it is fair to conclude that no 
sin is of infinite demerit. 

1. Mr. P. says "there are good reasons for think- 
ing that no other penalty to the divine law could pro- 
duce so much holiness and happiness in the universe, 
as eternal punishment." A most curious position 
iadeed ! If eternal punishment would produce more 
fewness a$d happiness in the universe, than could be 



penalty to the divine law— 

oi God ; If it be said, 

of some is necessary to the high- 

ppiue^s ol . I reply ; that ;^the 

tion. Where is the evidence that God cannot 
some of liis creatures as happy without, as with 
the never ceasing miser] of others ; That evi- 
-t — the supposition is a mere sub- 
terfilg position seems to admit that the 

production of the greatest holiness and happiness in 
is an object most worthy of the divine 
Being. How strangely the minds of men are blin- 
ded by their prejudices ! Is it not intuitively cer- 
tain that the greatest degree of holiness and happi- 

in the intelligent universe cannot be produced 
without the perfect and endless felicity of every ra- 
tional being ? Does it require a labored argument 
to show that a part is less than the whole ? It is 
perfectly clear that a punishment designed to effect 
the reformation of sinners — a punishment accomplish- 
ing that design, and admitting of the ultimate recep- 
tion of eternal life by every sinner, would produce 
far more holiness and happiness in the universe, than 
could be produced by eternal punishment. Eternal 
punishment would be an eternal diminution of the 
felicity of the moral universe. Mr. P. says " there 
is something in the thought of punishment's being fi- 
nal and remediless, wh. it more influence o- 
ver the mind than all other considerations put togeth- 
er." How does this sentiment accord with what he 
advanced in a preceding discourse ? In his third 



m 

lecture ©ur author said, " the whole force cf the di- 
vine government. • • • • depends upon the visible cer- 
tainty of rewards and punishments." If the whole 
force of the divine government depends upon the 
certainly of rewards and punishments— that certain- 
ty is of more consequence in the human mind, than 
any consideration whatever relative to the duration 
of punishment : consequently he was mistaken in 
his opposing statement. 

What he "said" in his last lecture has been noti- 
ced. He seems to doubt whether it be possible "in 
the nature of things, to reclaim one sinner from his 
"wanderings unless he had been condemned to end- 
less punishment.' 3 How very different was Paul's 
view of the cause of repentance. "Despisest thou 
the riches of his goodness and forbearance and long 
suffering, not knowing that the GOODNESS of 
God leadeth thee to repentance ? Rom. 2. 4. 

Mr. P. says "if the penalty of the law had been 
that sinners shall be punished until they repent, it 
certainly cannot be shown that one soul would ever 
repent, under the influence of such a penalty." This 
is a mistake. In the case supposed, the penalty of 
the law can never be inflicted till all sinners shall have 
been brought to repentance ! 

Mr. P* says, "the same disposition which now 
prevents those who hold to a limited punishment, 
from repenting at the present time, might always 
operate to prevent repentance." I reply, the same 
disposition &c. might not always operate to prevent 
repentance : because that disposition may be placed 
in different circumstances. Again the same disposi- 
tion which now prevents those who hold to an endless 



m 

nom repenting at the present ti 
ate to prevent repentance : so that 
inishment, for ought that app (esses 

r a limited punishment, to in 
men to repent. The. truth is, the fear of punishment 
inline repentance. The fear of 
punishment may restrain from overt acts of sin — and 
a punishment that is certain and unavoidable, is 
much more efficient for that purpose, than one which 
d may he avoided by repentance. 
That repentance will absolve sinners from the just 
punishment of their sins, is the doctrine of Indul- 
gence, as now taught by a majority of Protestants : 
but we think it rfo more favorable upon mankind 
in its moral influence, than the Catholic doctrine of 
Indulgences. It is the goodness of God and that a- 
lone, which produces true repentance. 

On his 93d. page, Mr. P. tells much about what 
I > not know — that is, he makes several suppo- 
sitions, among which is the following " we know not, 
but gratitude for their deliverance, (deliverance of 
those who will be saved from eternal misery,) will 
be made the chief means by which they shall be 
rendered more secure than were the angels that sin- 
Yet it is by no means certain that they 
could be secured unless this gratitude arose from 
a deliverance from eternal punishment, and un- 
less this gratitude were kept alive by a constant 
example of some who were justly sutFering the ven- 
geance of eternal fire." As this is all supposition, 
about which he knows nothing, we wdl also inn 
supposition — it is by no means certain they could 
not De secured, unless this gratitudo arise from a de- 



1$2 

iivefance from eternal punishment &c As Mi. 
P. confessedly knew nothing en this subject, why 
did he make a supposition so horrible ? Could his 
eternal felicity be increased or secured by the endless 
agony of his father, mother, wife, children, or 
any other part of the human race ? Wh?t shocking 
cruelty there is in the religion of some people ! We 
sincerely hope their hearts revolt at their sentiments. 
Such a supposition is not only dreadful in contem- 
plation, but it would furnish the inhabitants of hell 
with one source of unfailing consolation — that of 
knowing that their sufferings contribute to the happi- 
ness of their fellow creatures — a consolation which 
cheers every patriotic and benevolent heart in the 
field of danger and of battle, and in every sacrifice 
made for the welfare of others. Mr. P. says, "we 
know not the comparative magnitude cf the prison 
of hell." Why then does he attempt to found an 
argument upon ignorance ? If such a. jail must al- 
ways exist, the smaller it is, the better. Mr. P. is 
quite modest on this point in comparison with some 
others. Edwards says " the sight of hell torments 
will exalt the happiness of the saints forever. It will 
not only make them more sensible of the greatness 
and freeness of the grace of God in their happiness ; 
but it will really make their happiness the greater ; 
as it will make them more sensible of their happiness; 
it will give them a more lively relish of it ; it will 
make them prize it more. When they see others 
who were of the same nature and born under the- 
same circumstances, and they so distinguished, oh ! it 
will make them sensible how happy they are. 
What barbarity ! Such sentiments are enough to 



» 



• I . 

II 
number of 
e than make up the amount 
which Is 

while th< 
and - >f the ini sed a 

this, i reply ; in the case sup- 
ise in the 
• than make, up the 
cio lore his supposition 
»dy shown that a 
suffering, \)Ti\ 
more holiness" than an end- 
t "could possibly do." VV r e are as 
q of this, that a part is less than the 

ole. 

: able to suppose that the guilt of 

ers deserves eternal punishment, when we con- 

the nature of sin." vSo says Mr. P. He says 

doctrine of the bible which teaches us that it 

(sin eternal punislunent, does not seem 

. ' • ." Mere is a very great mistake. The 

ich us that sin deserves eternal 

'it. This we think we have already 

wn. 

Mr. P. says "should a child j to your 

duty you would be bound to follow its direction ; but 

if an elder brother had urged you me course, 

.. would be increased ; if your lather 



104 

commanded it, your obligation would be still farther 
increased ; but if that same father were clothed with 
the power of the chief Magistrate of the nation, and 
should command it on the authority of the laws, by 
which the good order of the nation is secured, how 
manifestly would your obligation be heightened." 
This rule to determine the magnitude of sin is plau- 
sible, but extremely defective. Though he has not 
attempted to prove it, it may be expedient to show 
wherein it is defective. How would it apply to an 
idiot or a maniac ? Not at all. How would it ap- 
ply to infants ? It would not be adapted to their 
circumstances. Why not ? Because they do not 
possess capacity to understand moral laws. Then 
Mr. P. has omitted one important consideration in 
his rule — that is, the capacity of those who become 
transgressors. Sin is necessarily limited by the 
limited powers of those who commit it. If a child 
should so point any person to his duty, as to make 
him understand it, it is manifest that such person 
would be under as strong obligations to perform that 
duty, as though the chief Magistrate of the nation had 
communicated the knowledge of it, or had comman- 
ded it. As soon as a moral being knows his duty,let 
him derive that knowledge from w r hom he may, he 
is under as strong obligation as he can be, to perform 
it. If the law or authority sinned against be infinite, 
sin cannot be infinite, because committed by & finite 
being. Man cannot sin against a law which is a- 
bove his capacity. Such a law would virtually be 
no law ; and where there is no law, there is no trans- 
gression. If it be objected, that this reasoning ab- 
solves man from infinite authority. I arrswer ; it does 




I 

rom God. 
ithin the p 

\ a rejectoin of God's el 
to sinners his continued 
listing favor — he sets life and death before 
them, and inn choose life ; but if they 

the injus- 
g them without it?' 1 Again he 8 
_ eat the ble* 
be gr . kindly oi nd is rejt\ 

J eserre to lose it.* 1 ' On what principle does 
r -< some pj suren- 

Certainly 
inciple oi o other, 

ioes Mr. P. 
: [s G 

be said that tl 
mduct of . 

•■imi- 

I - 

: ■ ; r 



1M 

creature. It is a favor to sinners to be punished as 
they deserve. But what does Mr. P. mean when 
he says, "God does offer to sinners his continued and 
everlasting favor? Does he mean that God hypo- 
critically offers his everlasting favortoCalvinistic rep- 
robates, whom he has doomed to an endless hell, by a 
changeless decree recorded in the archives of heav- 
en from the numberless ages of eternity ? Or will 
he deny his Calvinism as many do, and say God of- 
fers his everlasting favor to millions of those whom 
he infallibly knows will eternally reject it — whom 
he unfeelingly created with the certain knowledge 
that they would writhe in the keenest torture "ages 
of hopeless end"? In either case, we do not pre- 
cisely understand what he means by his supposed 
offers of eternal favor. 

Our author says "another thing, which clearly e- 
vinces the consistency of eternal punishment with 
perfect justice, is the fact, that sinners, when they 
are convinced of sin, feel that they deserve eternal 
punishment." 

The fact that sinners feel that they deserve eter- 
nal punishment, clearly evinces the consistency of 
that punishment with perfect justice ! Mr. P. seems 
to have placed veiy great dependence. upon this fact: 
for he says, it clearly evinces tyc. He did not 
speak with so much confidence on any position assu- 
med in his fifth Lecture. If an argument founded 
on the feelings and prejudices of mankind be valid ; 
we may prove that the Hindoo Churuku, or hook 
swinging — and their still more shocking practice of 
burning widows on the funeral pile of their decea- 
sed husbands : clearlv evinces the c.onsistencv of 






1*7 

, with perfect justice : for the misera- 
thosc barbarities, feci that those prac- 
ight &• necessary! All the fooleries-- all 
:es of superstition, in all ages and all coun- 
rnay be proved t<> be consistent with perfect 
e, according to Mr. PV mode of proving the 
eternal punishment with perfect jus- 
' We think if our author had taken a second 
mid not have laid down a | 
absurd. He thinks the feelings and opinions of those 
:>inners, who do not believe they deserve eternal 
punishment prove nothing against the justice of 
it: to this,it is replied, then the feelings and opinions 
of thoso who think the burning of widows on the 
funeral pile unreasonable, inhuman and irreligious, 
prove nothing against the perfect justice of that practice! 
Why do so many sinners acknowledge they de- 
serve to be eternally miserable ? We think there 
is no mystery in this. "When the people saw that 
Moses delayed to come down out of the mount, the 
people gathered themselves together unto Aaron, 
and said unto him, up, make us gods, which shall go 
before us ; for as for this Moses, the man that brought 
us up out of the land of Egypt, we wot not what is 
become of him. And Aaron said unto them, Break 
off the golden ear-rings, which are in the ears of your 
wives, of your sons, and of your daughters, and 
bring them unto me. And all the people break off 
the golden ear-rings, which wvre in their ears, and 
brought them unto Aaron. And he received them 
at their hand," (Aaron acted like a modern clerical 
beggar) "and fashioned it with a grarinq tool af- 
5 had nrade it a molten calf" <S\. When Mo- 



14>b 

ses called Aaron to an account for this wickedness* 
Iiis excuse was, "thou knowest the people that they 

are set on mischief and I said unto them, 

whosoever hath any gold, le* thern break it off. 
So they gave it me : and then I cast it into the fire, 
and there came out this calf." What a hypocrite 
Aaron was! He meant to deceive Moses by omitting 
to state a most important particular "he fashioned it 
with a graving tool ;" whereas he would fain have 
Moses think a golden calf had been miraculously pro- 
duced ! The people were bent on mischief and he 
was willing to gratify them in it ! 

Our clergy very carefully teach children they de- 
serve to be eternally miserable. If this be true, the 
injustice of God is the only foundation of their hope 
of salvation ! Nothing in all the works, providence, 
or word of God would -^ver suggest the idea that 
sinners deserve endless wo. But when people have 
been thoroughly trained with traditionary notions ; 
the preacher will work himself into a phrenzy, and 
bis hearers into a consternation, by portraying the 
burning vengeance of an almighty destroyer, and 
"the lively bright horrors" of an endless hell ; where 
misery will be sufficiently keen and lasting to cause 
the veriest savage, in the universe to shed tears of 
blood ! Then, a revival, founded on the fear of hell, 
commences. Young people, especially females, be- 
come dreadfully frightened. Then the preacher, who 
has conjured up this artificial storm, questions con- 
verts : Is your nature totally depraved ? Yes. Do 
you hate God ? Yes. Does the justice of God 
require your endless misery ? Yes Are you willing 
to be damned forever ? Yes. It is allies. The 



I 

umti 1 ition. To 

they sun etimes refer 
I 

f eternal pua* 

man in England accu- 

was 

is of liis guilt while de- 

.0 do not think 

• are not conscious 

our subject thus illustrated, 

be satisfied with the 

divine t, in the eternal punishment of the 

e represented in the scriptures as 

:) on the sv of the lost, and as prai- 

and shout is the smoke of their 

nt ascends dp before them forever and ever. 

. rejoice net in the sufferings of the damned, but 

of God" &c. Here again Mr. P. 

ha c rened soleb ive th* impression 

-, alludes tu >ttrnal 

^ufle rings 

the smoke of their torment 

er an J ever, should be taken in an 

is adduced no proof of 

it the phrase forever 

/equentlv a limited sense in 

which in- 
*he belief tha* bment of Babylon is in 

K 



110 

weep & mourn over her" &c See Revelations- Mr. 
P. says "so clear may we suppose will be the jus- 
tice of God in the punishment of the wicked, that 
it will be impossible that any should refrain from 
heartily approving of the sentence which docms 
them to endless punishment." If they heartily ap- 
pro :e of that sentence, they not only ought to be 
damned, but will undoubtedly be happier there than 
they could be any where else ! 

Mr. P's. last paragraph contains nothing of note, ex- 
cept the recognition of the grand principle that the di 
vine government should regard "the greatest good" of 
the universe — and the idea that the everlasting favor 
of God, may be given up. Both these particulars 
have been answered. 

" Shall not the judge of all the earth do right?" 
We consider this a question in form, but not in fact. 
It appears to be equivalent to a positive declaration 
that the Judge of all the earth will do right. To 
treat all according to their deserts without any partiali- 
ty, would be to do right. "Justice and judgment 
are the habitation of thy throne : mercy and truth 
shall go before thy face.'' Ps. 89. 14. Justice re- 
quires that a proper distinction be made between 
the righteous and the wicked. "Say ye to the right- 
eous that it shall be well with him : for they 
shall eat the fruit of their doings. Wo unto the 
wicked ! It shall be ill with him : for the reward 
of his hands shall be given him." Isa. 1, 10, 11. 
Justice will treat all according to their deserts ; but 
justice is essentially different from cruelty. God 
knows the character of all creatures — he has power 
to do justice and is unchangeable. If any , or all of 






1 

the 
I 

rid truth | 

!8 that aH his 

and 

nd in 
oth- 

and mercy, and all other 

sly seel:, and will nro- 

i rse. 

rtt, and jus- 

e met together, ri 

"Allel 

d honor, and power unto the 
Lord our I i 



SEmiON VI. 

"Prove all things : hold fast that which is good*" 

Thess. 5.21. 

Free and candid investigation is undoubtedly 
encouraged and required, by the bible. That pre- 
cious book clearly exhibits the moral character of 
man. In the language of Mr P. "It places the 
whole race upon one level • • • • it shows that no 
man has a right to dictate another's belief* • • • 
that every individual is solemnly bound to inves- 
tigate and understand the truth for himself," The 
bible "gives no countenance to thoughtlessness 
by making religious doctrines a matter of indiffer- 
ence." The Bible not only represents the Sav- 
iour as the light of the world, but as possessing 
ample power to accomplish that mission of divine 
and infinite mercy, which he came into the world 
to establish. "The Son of man is come to seek 
and to save that which was lost." Jesus said All 
power is given unto me in heaven and in earth." 
All mankind were lost, Jesus c*me to seek and 
save them. There can be no failure in the ac- 
complishment of that most benevolent object. — 
The more thoroughly we search and understand 
the scriptures, the more lovely does the divine 
character appear, as manifested through him who 
is "the brightness of the Father's glory and the 
express image of his person." The more clearly 



I LB 

inland the tin ine chari 

ictl) an r \ ith < ! d, 

mankind. 
\\ quired to prove all ;> ngi re- 

latiT ' _ >mmana- 

jatt\tr :s 

I What good o 
Ihe 'i 

\Y il it i tho* «t 1 o suffer 't? 

be to them the worst of all possible 

>od to 
blc creatures of his own power in 
lv noi : for God is per- 
If — he is independem of all 
Loud to io are 

itudea oi' Lb ir f 1- 
whom they '.re brund u love as 
di) excluded from 
■ d Mlbj< cted to the keenest tor- 
doctrine of endless misery is 
not good- i eternal evil — it's an eternal 

happiness of the intelligent uni- 
— therefore we should not bold it fast. 

lennon, wi took notice of Mr. P.'g 
direct arguments in favor of endk is misery. 
1. Concerning the promises of the gospel, we 

embraced perfect holiuess and jfr- 
d bappim is. r i here was i ) dis- 

rint. 

3. We p r oved that if we confine the prom- 
ises of God to a certain class — tint is, the right- 
eous, none can be eternally excluded from the 
K 9 



114 

benefits of those promises; for the time will come 
when all shall be holy, We also proved that Mr. 
P. had mistaken the nMure of the promises : for 
all families, all nations and all kindreds of the 
earth are unconditionally promised justification 
through faith in Christ — that no law can prevent 
the fulfilment of the promises, for they were con- 
firmed by the immutable oath of God. 

3. We stated that Mr. P 's passages, which he 
said contrasted the future state of ihe righteous 
and the wicked, did not apply to a future state, 
hut receive their fulfilment in this life— and Mr. 
P. did not attempt to prove the correctness ot nis 
application of those passages. We also proved 
that the passage, on which he chiefly relied for 
bis future contrast, received its accomplishment 
in this world. 

4. We proved that neither of the texts, which 
Mr. P. had quoted to show that men are in dan- 
ger of an endless, or eternal punishment, amounts 
to any proof of such danger — that the words sig- 
nifying duration, and applied to punishment, are 
frequently used in a limited sense in scripture ; 
that the destruction of soul and body in Gehenna 
or hell, does not refer to misery beyond the grave, 
and we have reason to believe God is able to do 
many things which he nev^r will do. 

5. We examined the class of texts adduced by 
Mr. P. to show that the punishment of some men 
is remediless — that they never shall have for- 
giveness &c. and proved that neither of those texts 
furnishes the least evidence of the truth of the 
position, to which he applied them— that while 



libit forgiveness for a cer- 
tain p ier certain circumstanc i, they 

divine gr ,re and 
for^n iroughout eten 

rmon wis devoted to the oxamina- 
M t led refutation of Univer- 

I that the justice ol 
I an important argument in 
sm, because God is not only 
just in himself, but to render all his crea- 

juat, and hi* designs must be effected — that 
I came to fulfil the moral law in every jot 
and tittle, which cannot be done, till every ra- 
tional bt-ing shall love God with all his heart and 
How creatures as himself. 
In reply to Mr. P.'s position that justice re- 
quire i mere discipline 
>od of the offender, wr proved 
that inflii not exist in the universe 
without! ug t T ie divine Being — that infi- 
nite goodness always makes use of the best possi- 
ble means to make all creatures happy — that if 
there c?n be no curse unless it be endless, Mr. 
P. and ?11 other sinners are in a condition entire- 
ly hope 1 * 

proved that while sinners may demand 
a deliverance from suffering -after they have suf- 
fered all that justice requires; yet they could not 
demand salvation on the ground of law : because 
their sufferings might be terminated by annihila- 
tion. Every sinner, therefore, is en : rely depen- 
dent on the icee grace of God for salvation and 
ial life, though he must suffer all the punish- 



116 

Bient justice requires — because the Judge of all 
the earth will do right. 

4. We showed that the justice and mercy of 
God harmonize — that justice must be violated, 
or forgiveness is not incompatible with a just pun- 
ishment. 

5. We showed that Christ does not deliver 
men from the curse of the law in such manner as 
to exonerate them from the just punishment of 
their sins — but that he delivers them from the 
curse of the law bj delivering them from sin it- 
self, and Universalists are misrepresented when 
it is said, we believe Christ delivers sinners u from 
the means of repentance." 

2. We examined Mr. P. ? s considerations des- 
igned to show that justice is not satisfied with a 
mere discipline, intended for the good oi the suf- 
ferers. We showed that all the punishments of 
sinners must be compatible with tne exercise of 
parental kindness, or, God is a malignant and re- 
vengeful being — that to treat one sinner on a dif- 
ferent principle from tnat, on which, other sin- 
ners are treated, would be partiality, that what 
the law saith to one sinner, it say? to all sinners, 
that parents never cast off a child finally, unless 
deficient in power to govern or reclaim it — that 
God is not deficient in power, will or means 
for the salvation of every sinner. 

1. It was shown that it is mere assumption, a 
begging of the question indeed, to say sinners de- 
serve eternal punishment; for no evidence of that 
position has been produced — that if some sinners 
who deserve endless misery be forgiven, andoth- 



[iyinj they would not l>e treated ■* 

\>. f to Mr. P.'j arguments on the p 

fjon that ! t foi a man to contract ^uilt 

: • eternal punishment) it was re- 

ject- 
ed with an] ofthei ami- 
' rniversaKtts, to thou that 
sliiw mal punishment — that 
docs not | /.'y to commit a sin 
punishment, whether he 
be a longer or shorter period of time in commit- 
it 

3. to Mr. P's. arguments on the posi- 
tion, the creature is finite and the retort cannot 

i ve an endless puuishruent — it was proved 

that no being in the universe can commit vi in- 

<h\ — that it would be cruel and unjust for 

God I I n cursed existence to any 

always knew the final destiny 

eatures. 

4. To th< position, that because sinners live 
several years in this world without being reclaim- 
ed — witl it any impeachment of the divine jus- 
tice — there is *no injustice in tearing them in 

in ai ill eternity;' ive replied, this is 

Bj tiiis rule, if a man can 

. he can thus live one. 

huud; that God pun- 

nd foi no oth- 
urpose. i lent m\iA th lefore be lim- 

that they may r< ceive the good designed for 
them. 



118 

5. Iu reply to Mr. P.'s feeble attempt to refute 
the arguments of Universalists drawn from the uni- 
versal goodness of God, we showed that if the 
justice of God is consistent with his goouiess, 
then justice never required the endless misery of 
those who are to be saved. If the goodness of 
God would exclude all real suffering from the u- 
niverse, on the same principle that It excludes 
endless suffering; then the goodness which for- 
bids us to kill a man by lingering torture, would 
forbid us from giving him pain enough to ampu- 
tate a limb, to save his life ! We also proved that 
the greatest good ot the universe requires the 
greatest good of each individual of the universe, 
therefore according to Mr. P. the argument Uni- 
versalists draw from the universal goodness of 
God ^amounts to something." We also showed 
that every good parent will siibje zt his children to 
any suffering, which he is certain will be benefi- 
cial to them — that there is a wide difference be- 
tween any tempora I suffering — -and never-ending 
misery. The former does not, and the latter does 
exclude its subjects from all possible good. If 
the goodness of God is universal, unchangeable 
and eternal, ail beings will always share in it. 

3. In reply to Mr. P.'s arguments relative to 
the universality of the atonement, we showed that 
atonement is reconciliation, and as he admits it to 
be universal, all will of course be reconciled to 
God. "God was in Christ reconciling the 
WORLD unto himself." jtfo created power can 
prevent it. We also showed that faith does not 
alter the truth; consequently if God has not given 



some to 
ed! 

tpplied t' 

impc ! fully proved that 

Mr. T issa- 

:i fa- 
vor ol U he 

clear and "rsal 

In : ich con- 

from the provide] 

e of 
end!* rod takes veri- 

ly to ret' 

•.-re are di 

ead- 
on sinners — that a 
l 

D 

it-red to individu- 
rcment ally 



incomplete!— that Mr. P J s premises, as well as his 
analogical reasoning, were wrong; for God is now 

acting upon a principle which exhibits an intention 
to punish all sinners justly, and to show mercy to all 
mankind, and as God is unchangeable, the argument 
from analogy favors the doctrine of universal holiness 
and happiness, and pleads for the eternal expression 
of boundless goodness, and unbending justice. 

In our reply to Mr. Vh. fourth lecture, winch 
was designed to show that Universaiism does not 
produce a religious life ; while the system opposed 
to it does produce genuine, practical' piety ; we en- 
deavored to show that Universaiism does lead many 
persons publicly to profess religion — to lead a truly 
prayerful and virtuous life — to make active exertions 
to send the gospel to the destitute— that it often re- 
claims men from a life of sin— that it never did and 
never can occasion distressing apprehensions on a 
death-bed ; for it is want of faith in it, that produ- 
ces distress. In all these particulars, we showed 
Mr. P's. mistake, and that Universaiism possesses, 
in every respect the most salutary moral influence 
upon mankind — and consequently possesses the high- 
est claims to be considered* the truth of God. 

In reply to Mr. P's. fifth lecture, it was shown 
that a limited punishment, designed to reclaim sin- 
ners, and succeeded by holiness, would necessarily 
produce more happiness in the universe than could be 
produced by the endless punishment of a part of the 
human race — consequently that a limited mmishment 
is most compatible with the greatest good* of the uni- 
verse, and with the infinite goodness and glory of 
God, It was also shown that it was Unreasonable 



it'ul, it is nol 

I 

•< to hate I ! 

• that 

iue. 

it he supj 
be correct. But the facts 

to think, 
\\ itb - i 1 

own 

J / 



1$2 

In the statute book which he has given us, he has 
unconditionally, promised spiritual blessings in Christ 
to all nations, families, and kindreds of the earth, 
and we believe he will fulfil those promises. God 
has given us no contrast between those who shall be 
eternally happy and those who shall be eternally 
miserable. There is no intimation of losing the soul 
in such manner that it cannot be found. All the 
punishments threatened for sin are -without remedy — . 
that is — they are certain to be inflicted — but "God 
will not cast off forever." We see God acting up- 
on the principle of impartial justice in making every 
one as miserable as he is sinfiu — we see him acting 
upon the plinciple of impartial goodness in extend- 
ing his tender mercies over all his works — and we 
think his mercy endureth forever — and he will e- 
ternally be both just and merciful "without partiali- 
ty." The moral influence of the doctrine of eter- 
nal misery is written in living characters in the blood 
of millions of the human race, who have fallen vic- 
tims to the relentless cruelty of its hardened advo- 
cates and believers. — it is seen in many a wo-worn 
countenance, where the smile of joy has already 
been succeeded by cheerless melancholly and the 
gloom of settled despair — it is felt in the bosom of 
society, where the "milk of human kindness" has 
been dried up, social intercourse orohifcited, and the 
principles of benevolence shamelessly violated. It 
is a doctrine which has no foundation in the word of 
God, and no claim to the confidence of man. 

We inform Mr. P. that there can be no dispute 
whether his " Lectures were designed to sustain the 
doctri&e of eternal punishment," or not, No one 



i 



123 

ason to doubt. 
1 fancy that no < id ra- 

tion and agreement 
ppear in the bible, and in Provit 
ubt that God has int<-n- 
do< trine of eternal 
hment, th I by these Lee- 

sentiment." What an 
.'" It must be that his head was 
a litti q the result of hard, 

hor. 

d misery) u is one of those great car- 
dinal truths, of which it as if the whole sa- 
Q to defend IV 1 — how does it 
happen that Mr. P. could not find even one pas- 
sage to nil He says, Christ "taught the 
doctrine of eternal punishment with frequency and 
with amazing earnestness." If so, why cannot he 
refer us to a single passage of scripture, where 
Christ mentions that doctrine ? He says " there is 
scarcely any doctrine which so disobliges a large 
class of hearers." True. Every thing good in the 
human mind and heart revolts, instinctively revolts 
at it. Probably a majority of those who hear and 
support that doctrine disregard it. That many do 
j;ard it, is certain ; for they can sleep very 
Vtabty when it is energetically proclaimed ! If 
eternal misery were proved true it ought to bo 

Ijreached. It gave ancient Jonah much pain to de- 
iver I extraction to Minevah: but 

• he found Qod disposed to show mercy, be was 
y angry !" Some of those who now so reluc- 
''! preach eternal misery, seem to be, very angri/ 



19* 

/•when the doctrine of Universal grace is advocated- 
they cannot bear the thought that sinners will be sa- 
ved ! If their hearts oppose their sentiments, they 
are objects of commiseration, if they really think it 
their duty to preach it. If eternal misery be congenial 
to their feelings : their hearts and doctrine are identi- 
fied with cruelty itself. 

Our author says "would you like to see the whole 
community freed from the fear of God, and of eter- 
nal punishment?" We answer. We should like 
to see the whole community freed from the fear of e- 
ternal punishment : but we should not like to see 
any freed from the fear of God : because the filial 
fear of God is the beginning of wisdom. "The in- 
structions of the scriptures," on all subjects, "ought 
to be regarded Yvith deep and solemn interest." 
But a polemical writer should be very careful to es- 
tablish his doctrine clearly, and as far as possible, in- 
disputably, before he undertakes to found an exhor- 
tation upon his sentiments. It is generally much 
easier to assume the truth of opinions, and then ex- 
hort with as much confidence as though the premises 
had been proved ; than it is to establish truth by ev- 
idence and argument. 

Mr. P. says, "in view of the truth maintained in 
these Lectures, we see that many of you are in ac- 
tual danger of eternal punishment." If what he 
maintained, or endeavored to maintain in his lectures 
were truth; there would be not only danger, but a 
certainty that many of our race will be eternally 
miserable. But we really think we have fairly refu- 
ted Mr. P. and we are certain the hearts of all 
holy beings are in our cause. "Actual danger of e- 



w 

If Calvinism be trvio,there is do 

danger tl will be eternally lost 

iiity of the salvation of one reprobate. 

ill certainly be eternally damned. 

inism be true, God certainly knows who will 

(he final damnation 

of one, w knew, would be saved — 

and i 7/7// of the salvation of one, who, God 

ruble : because the 
knowledge of God is infallible. Mr. P. would 
>re consistent to speak of the certain- 
ty, rather than the danger of eternal punishment— 
and that too, whether he may choose to be a Calvin- 
ist or an Arminian. 

"He that believeth not is condemned already," 
but not in such manner as to prevent his *salvation,for 
"God who is rich in mercy, for his great love where- 
with he loved us, even w en ice were dead in sins, 
hath quickened us together with Christ." Eph. 2. 
4. 5. 

Speaking of the divine law, Mr. P. says God 
"will not diminish in the least its eternal and tre- 
mendous penalty." This is not only assertion, but 
it is begging the question; he has not proved that 
law lias an eternal penalty. Again he 
' )V you there ara but two possible condi- 
tions. You must return to the bosom of your God,on 
gracious pardon, or you must sink under 
unmitigated curs»- of that law which says nothing 
>ul that sinneth it shall die." If the 
hall die, there is no condition in 
the case ; and when Mr. P. promises a <k gracious 
pardon" from the death due, to sin, he not only does 



I2S 

it upon liis own authority, but in direct opposition 
to Revelation, which says "the soul that sinneth it 
shall die." Mr. P. says "the language of the Sav- 
iour to you is, agree with thine adversary quickly" 
&c. Would he represent God to be the adversary 
of, man: Jesus always represented God to be the 
father and friend of man. Christ asserted that God 
loved the world, and that he loved even his enemies. 
If Mr. P. will look again at the passage he quo- 
ted from Math, chapt. 5. he may perceive that the 
adversary there mentioned, was not God, but a fel- 
low creature, see from the 23d. to the 26th verse. 

Mr- P- says, "I have sometimes wished my 
friends, that I could present to you the images of 
woe that are found "where hell and horror reigns." 
O if you could see the look of undying agony ; the 
despairing wretched aspect 5 impatient blaspheming 
spirit ; if you could dwell upon his company and his 
employment ; if you could see the quenchless fires, 
and the deathless worm — if }^ou could comprehend 
the amount of accumulating, and unending misery 
and see all the. eternal horrors that hang around the 
second death, it might produce the most salutary ef- 
fect. But no, I am mistaken, for I remember that 
there was one, who rose up from the bed of fire, in 
which he was weltering, and seeing Abraham afar 
off'' &c. If men are victims of Mr. P's. "hell 
and horror," it is not easy to perceive that any ad- 
vantage would result from the knowledge of it. If 
it be said they ought to know, in order to avoid it; 
I answer, if it can be avoided, it is not a truth. If 
any are really to be eternally miserable in a future 
life, it would certainly be benevolent to keep them 



temal 

O- 
ni the 
I 

f n or 
'i tho 
. 

s triu.npli will be complete. TKo 
9 n mentioned ur.lv in the book of Rev- 

sut- 

ond death r> doubt ir nature. When 

If they agi; 
ally dead a second time. 

e concerning the rich man and Laza- 
rus, t Mr. P. 
literal or parabolic. If literal, i ! 

•lever may be its true 
meai rue a part of it 

Iv The 
hell in ' 



126 

one where it is translated grave y it is quite common 
in classical authors, and frequently used by the Sev- 
enty in the translation of the Old Testament 

In the Old Testament, the corresponding word is 
Scheoi, which signifies the state of the dead in gen- 
eral, without regard to the goodness or badness of 
the persons, their happiness or misery." Dr. 
Whitby says, " That Scheoi, throughout the Old 
Testament, and Hades in the Septuagint, answer- 
ing to it, signify not the place of punishment, or of 
the souls of bad men only, but the grave only, or 
the place of death, appears. 1st From the root of it 
Shaal, which signifies to ask, crave and require, be- 
cause it craves for all men, Prov. 30. 16. and will 
let no man escape its hands, Ps. 89. 48. It is that 
Scheoi or Hades whither we are all going Eccl. 9. 
10. 2. Because it is the place to which the good as 
well as the bad go, for they whose souls go upwards, 
descend into it. Thither went Jacob, Gen. 37. 35. 
There Job desired to be, chapt. 14. 13. for he 
knew that Scheoi was his house, chapt. 17. 13. 
And to descend to the dust was to descend into Hades. 
Is not death common to all men ? Is not Hades 
the house of all men ? Hezekiah expected to be 
there after he went hence, for he said, ;< I shall go 
to the gates of Hades Isa. 38. 30. That is, saith 
Jerom. to the gates of which the Psalmist speaks, 
saying, "thou wilt lift me up from the gates of death. 
The ancient Greeks assigned one Hades to all that 
died, and therefore say, Hades receives all mortal 
men together, all men shall go to Hades. 3. Had 
the penman of the Old Testament meant by Hades, 
any receptacle gf souls, they could not truly have 



ing of him in s< 

held it I ace in 

■ 

ipture to 

*'.. Thia 
rich man 
I said 
i. It is extremely ab- 
Lrrative a I .truction. The 

the rejection of the .1' 
y the rich man) from the privileges 
ception ot utiles 

) into tin at of spir- 

itual life. Bui whatever may b ie mean- 

- it cannot mean that Hades or 
aham, Lazarus and the rich mar* 

a state of sufr' 
a construction is totally inadmis- 

a an infinitely do 
'i for imp nners, than we do. 

motives. H 
the p t law. There lies 

but in 

will. ' ; 
represent < 

II.' 



180 

Mr. P. closes his last discourse with these words; 
"He that belie veth, shall be saved : but he that 
believem not, shall be damned.' 5 By looking at St. 
Mark's gospel we find the following words immedi- 
ately after his quotation, "And these signs shall fol- 
low them that believe ; in my name shall they cast 
out devils : they shall speak with new tongues ; 
they shall take up serpents : and if they drink any 
deadly thing it shall not hurt them ; they shall lay 
hands on the sick, and they shall recover. Does 
Mr P. possess these signs ? If not, and if dam- 
nation means eternal misery, he must inevitably be- 
come the subject of the same dreadful misery which 
he has preached to others ! Does the passage -mean 
"he that belie veth not shall be damned in a future 
life and to all eternity ? If so, Mr. P. is damned 
again on his own principles ; for he has been an un- 
believer! Belief is salvation and unbelief is dam« 
nation. The signs doubtless related to the Apostolic 
age, therefore the passage ought never to be quoted 
to prove the eternal misery of those who do not be- 
lieve in the sense of the passage. 

"The Lord is good to all ; and his tender mercies 
are over all his works," Ps. 145, 9. "God sent 
not his Son into the world to condemn the world; 
but that the world through him might be saved. John 
3, 17. " God will have all men to be saved and 
to come unto the knowledge of the truth." I. 
Tim. 2. 4. "All that the Father giveth me shall 
come to me : and him that cometh to me I will in no 
wise cast out ; for I came down from heaven not to 
do mine own will, but the will of him that sent me." 
John 6. 37. 38. "The Lord will not cast off for- 



LHl 

. yet will he t' 
ing to the multitude of his men 

the chil- 
; -33. Lo k unl i 

lie earth ; for 1 am 

>ne else. I hav< sworn by my- 

of my mouth in righW- 

ousik shall not rot inn, that unto me every 

r, surely 
thai! say, in the Lord have. I righteousness &, strength." 
;: Havirigmade peaco through the 
I of his CT068, by him to reconcile all things to 
himself; by him I say whether they be things in earth, 
or things id heaven. " Col. 1, 20. "For as the rain 
com.; and the snow from heaven, and re. 

kh not thither, but watereth the earth and ma- 
it bring forth and bud, that it may give 
seed to the sower and bread to the eater ; so shall 
my word be that goeth forth out of my mouth : it 
not return unto me void, but it shall accom- 
plish that which I please, and it shall prosper in the 
• reto I sent it." Isa. >-\ • , LI. "For 
there is one God, and one mediator between God 
nen, the man Christ Jesus ; who gave him- 
for all to be testified in due time." 1. 
ransomed of the Lord 
I return an ' i Zion with songs and ever* 

<:\ their heads : they shall obtain joy 
and l and sorrow and sighing shall flee a- 

10. "In this mountain shall the 
into all people a feast of fet 
the lees, of fat tl 



132 

and he will destroy in this mountain the lace of the 
covering cast over all people, and the vail that is 
spread over all nations. He will swallow up death 
in victory ; and the Lord God will wipe away tears 
from off all faces ; and the rebuke of his people shall 
he take away from of] all the earth : for the Lord 
hath spoken it." Isa. 25, 6—9. "We shall not 

all sleep, but we shall all be changed the 

dead shall be raised incorruptible so when 

this corruptible shall have put on incorruption ; and 
this mortal shall have put an immortality, then 
shall be brought to pass the saying that is written, 
Death is swallowed up in victory. O death, where 
is thy sting? O grave, where is thy victory ? 1. 
Cor, 15, 51. 58. "And every creature which is 
in heaven, and on the earth, and under the earih, 
and such as are in the sea, and all that are in 
them, heard I saying, blessing, and honor, and glo- 
ry, and power, be unto him that sitteth upon the 
throne, and unto the lamb forever and ever." 
Rev. 5, 13, "And I heard a great voice out of 
heaven, saying behold the tabernacle of God is 
With men, and he will dwell with them, and they 
shall be his people, and God himself shall be with them 
and be their God. And God shall wipe away all 
tears from their eyes ;■ and the) shall be 
death, neither sorrow, nor crying, neither shall there 
be any more pain ; for the formei things are passed 
away. And he that sat upon the throne said, be- 
hold, I make all things new," Rev. 21, 3 — 6. 

When the above and many similar passages of 
scripture shall have received their fulfilment ; sin, 
misery and death will be banished from the mors! 



• of God - 

lil — the ' I • 

1 

id in prai 

• ne sin of the 

he tears, 

And pains, an 1 griefs, and fears, 

ii itaelfshall 

shall the no of nature be pn : 

for th< G d. Then shall the 

be lighted with the 
smile of the purest devotional joy — and the countless 
milli" 1 worlds and systems, 

all te« th life and hapniness ; which move in 

harmony through the regions of infinite 
rated with the r. non-tide splen- 
dors of Jehovah's all-purifying, almighty ^ove — that 
: i is uncreated and unconqneraoJe, unboun- 

Lord from the heavens ; praise 
him in th( ' :m all his ai_ 

all his hosts. Pr im ran and 

praise him 
• be above 
Let \ the name of the 

tnd they were ore 
r aud eve. 
M 



134 

hath made a decree which shall not pass. Praise 
the Lord from the earth, ye dragons, and all deeps ; 
fire and hail ; snow and vapour ; stormy wind ful- 
filling his word ; mountains, and all hills ; fruitful 
trees, and all cedars ; beasts and all cattle : creep- 
ing things and flying fowl : kings of the eatth, 
and all people; princes, and all judges of the 
earth: both young men an maidens; old me- 
children. Let them praise the name of the Lord : 
for his name alone is excellent ; his glory is above 
the earth and heaven. Praise God in his sanctuary: 
praise him in the firmament of his power. Praise 
him for his mighty acts : praise him according to his 
-excellent greatness. Let every thmg that hath 
breath praise the Lord. Praise ye the Lord." 

"Oh thou eternal One ! whose presence bright, 

AH Space doth occupy* — all motion guide ; 
Unchanged through time's all-devastating flight — 

Thou only God ! there is no God beside 
Being above ai) beings ! mighty one ! 

Whom none can comprehend and none explore; 
Who fill'st existence with thyself aione ; 

Embracing all — supporting — ruling o'er — 
Being whom we call God — and know no more ! 

A million torches lighted by thy hand. 

Wander unwearied through the blue abyss ; 
They own thy power, accomplish thy command, 

All gay with life, all eloquent with bliss. 
What shall we call them 1 piles of crystal light 1 

A glorious company of golden streams 1 
•Lamps of celestial ether burning bright 1 

Suns lighting systems with their joyous beams? 
But THOU to these art as the noon to night 1 



135 

I universe auvround ; 
b\ thee inspired with breath! 
Thou the beginning with the end hast bound, 
And beautifully tningl . Ideatb ! 

>uiu upward from tin; fiery blai 
born, so worlds spring forth from 

And as tl lea in the sunny rays 

Shine round i w, the pageantry 

Of heavens bright army glitters in thy praise. " 





i 



